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THE  CHRISTIAN  CITIZEN. 


THE 

OBLIGATIONS  OF  THE  CHRISTIAN  CITIZEN, 

WITH 

A  REVIEW 

OF  HIGH  CHURCH  PRINCIPLES  IN  RELATION  TO  CIVIL  AND 
RELIGIOUS  INSTITUTIONS. 

BV 

i  •  -  . 

A.  D.  EDDY, 

Newark,  N.  J. 


“  Two  classes  of  religious  opinions  are  now,  and  probably  for  the  last  time,  in 
conflict,  the  Catholic  and  the  Genevan.” 


Dr.  Pusey. 


“  The  precious  spark  of  liberty  (was)  kindled  and  preserved  by  the  Puritans 
alone,  and  it  is  to  this  Sect,  that  the  English  owe  the  whole  freedom  of  their 
constitution.” 

Hume. 


a 


NEW-YORK: 

J.  S.  TAYLOR  &  CO. 

145  NASSAU-STREET. 


1843. 


\ 


r~ ,  .  ) 


Entered  according  to  the  act  of  Congress,  in  the  year  1843,  by 
John  S.  Taylor,  in  the  Clerk’s  office  of  the  District  Court,  of  the 
Southern  District  ofNew-York. 


k  a  ti-1-. 


-> 


WILLIAM  S.  DORR,  PRINTER, 
123  Fulton-strect. 


ADVERTISEMENT. 


The  leading  sentiments  of  the  following  pages  were  pre¬ 
sented  to  the  congregation  of  which  the  author  is  the  stated 
minister,  on  the  occasion  of  the  last  State  Thanksgiving.  From 
the  business,  political  and  religious  aspect  of  this  city,  as  well 
as  of  the  country  generally,  the  author  felt  it  due  to  himself 
and  to  his  congregation,  to  submit  them  to  their  consideration. 
The  unexpected  interest  with  which  they  were  received,  and  the 
attention  which  they  have  excited  from  other  sources,  forbid 
that  he  should  decline  the  request  for  their  publication,  in  a 
new  and  more  extended  form,  sustained  by  such  references 
and  authorities  as  may  be  relied  upon.  There  are  times  when 
men  must  speak  in  defense  of  their  own  principles,  even 
though  those  of  others  may  thereby  be  called  in  question. 
The  necessity  which  has  been  laid  upon  the  author  of  these 
pages  to  do  so,  at  this  time,  is  better  known  and  felt,  than 
necessary  or  proper,  fully  to  state.  This  necessity  is,  with 
him,  a  matter  of  sincere  regret ;  yet,  it  has  been  his  aim  and 
effort  to  speak  in  love  and  for  truth. 


Newark ,  N.  /.,  Feb.,  1843, 


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CONTENTS. 


Government  in  General :  Its  Origin  and  Claims . 

The  Jewish  Commonwealth .  . 

Dangerous  tendency  of  Party  Spirit . 

Religious  Principle  the  chief  security  of  Government. 

The  American  Government  founded  on  the  Principles  of 
Protestant  Christianity,  and  for  the  Purposes  of  Civil  and 

Religious  Liberty . 

Discordant  Elements  and  conflicting  Interests . 

Religious  Character  of  the  Continental  Congress  and  of  the 

Administration  of  W  ashington.  •  . 

The  subsequent  Prevalence  oflnfidelity . 

The  Necessity  of  a  correct  Public  Sentiment,  and  of  tho 
Christian  Virtues,  to  correct  the  Evils  of  the  Govern¬ 
ment . . 

The  Importance  of  maintaining  the  Supremacy  of  the  Laws. 
The  Value  of  Inviolate  Faith  in  the  Fulfillment  of  Contracts. 
The  Duty  cf  selecting  Men  as  Rulers  of  Intelligence  and  of 

unimpeached  Moral  Integrity . 

The  Influence  of  Religious  Principles  and  Ecclesiaticai. 

Organizations,  on  the  Civil  Institutions  of  the  Country. 
High  Church  Principles  hostile  to  the  peculiar  Republican 

Institutions  of  our  Country . 

1* 


PAGE  . 

13 

16 

22 

24 


26 

28 


29 

33 


43 

49 

51 

59 

65 

76 


VI 


CONTENTS. 


Extraordinary  Powers  which  they  confer  upon  one  Man.  .  . 

History  of  these  Principles . . 

The  “  Divine  Right”  and  “Apostolical  Succession.”  .  .  * 

Origin  of  the  distinctions  in  the  Christian  Ministry.  .  .  . 

The  High  Church  System  a  departure  from  the  original 

principles  of  the  English  Church . 

Views  of  Archbishop  Whately . - . 

The  Origin  of  Liturgies  and  Forms  of  Worship,  their  Influ¬ 
ence,  &  c.  . 

The  Influence  of  High  Church  Principles  on  Evangelical 

Piety . . . 

The  Doctrines  of  the  English  Church  at  the  Reformation 

decidedly  Calvinistic . . 

The  Conditions  of  Salvation  maintained  by  High  Church 

writers,  opposed  to  the  Word  of  God . . 

The  Influence  of  these  Principles  on  those  who  are  educated 

in  their  belief.  . . 

Their  Practical  Tendency  the  same  as  Romanism,  and  de¬ 
structive  of  Moral  Distinctions,  and  of  the  practical  and 
saving  efficacy  of  the  Doctrine  of  the  Trinity.  .  .  . 

Concluding  Remarks . •  •  ....... 


78 

83 

85 

98 

109 

114 

120 

127 

134 

138 

143 


145 

150 


* 


INTRODUCTION. 


TO  THE  MEMBERS  OF  THE  FIRST  PRESBYTERIAN 
CHURCH  AND  CONGREGATION, 

IN  THE  CITY  OF  NEWARK,  N.  JL 

To  the  recent  proclamation  of  our  Chief  Magistrate,  we  are 
indebted  for  another  of  those  interesting  occasions,  when,  with 
the  changes  of  the  seasons,  we  are  summoned  to  acknowledge 
our  mercies,  in  gratitude  to  our  Heavenly  Father.  I  love  to 
recall  the  occasion  that  gave  rise  to  the  institution  of  an 
American  Thanksgiving.  It  arose  among  the  usages  of  times 
primitive  in  this  country,  which  stand,  and  I  trust  will  long 
stand,  venerated  memorials  of  the  sterling  integrity,  intellectual 
strength  and  evangelical  piety  of  our  fathers. 

They  had  encountered  many  a  calamity.  The  winter,  fa¬ 
mine,  pestilence,  savage  war  and  the  deep  wilderness,  were  all 
fresh  before  them.  Many,  oft  repeated  seasons  of  fasting  and 
prayer  they  had  observed.  Amid  calamities,  they  may  have 
forgotten  mercy,  and  failed  in  filial  reliance  upon  the  Father  of 
goodness. 

Another  day  of  humiliation  being  proposed,  it  was  suggested 
that  the  divine  goodness  as  well  as  chastisement  claimed  re¬ 
gard.  Instead  of  a  fast,  a  day  of  thanksgiving  was  designated, 
and  our  Puritan  ancestors  originated  that  institution,  which 
has  been  commended  to  our  regard  by  the  Executive  of  this 
Commonwealth. 

The  instrument  that  convened  us,  speaks  of  general  peace, 
freedom  from  pestilence,  and  of  plenteous  harvests,  and,  above 


VUi 


INTRODUCTION. 


all,  we  have  presented  the  religion  of  Jesus  Christ,  as  claiming 
pre-eminently  our  unfeigned  thankfulness.  In  your  name,  and 
as  one  of  the  ministers  of  that  religion,  I  thank  the  GOVERNOR 
of  our  State,  for  this  open  and  manly  tribute  of  respect  to  our 
common  Christianity.  Our  civil  rulers  would  not  be  honoied 
less,  if  they  more  often  and  highly  honored  God  ;  and  our  con¬ 
fidence  in  them  is  proportionate  to  their  fear  of  Him.  While 
the  blessings  of  a  common  providence  are  enriched  by  the  civil 
relations  and  immunities  with  which  we  enjoy  them,  these 
relations  and  immunities  borrow  their  chief  support  from  the 
gospel  of  Christ.  Hence,  Christianity  does  not  overlook  civil 
government ;  nor  does  government,  in  its  wise  administration, 
overlook  religion.  The  one  is  essential  to  the  high  ends  of  the 
other,  and  religion  is  the  purest  and  best  when  diffusing  the 
leaven  of  its  sanctifying  influence  through  every  department  of 
our  social  economy. 

Though  there  is  no  necessary  connexion  between  the  exter¬ 
nal  order  and  framework  of  Christianity,  and  the  polity  of  the 
commonwealth,  there  must  ever  be,  in  every  well  regulated 
community ,  the  diffusive  influence,  and  elastic  power  of  Chris¬ 
tianity,  to  control  the  minds  and  hearts  of  men,  in  the  relations 
of  civil  and  political  life.  There  is  no  intellectual  culture 
nor  moral  perfectibility  of  our  race;  no  wisdom  or  form  in 
human  government  and  laws,  which  can  dispense  with  the 
spirit  and  teachings  of  a  divine  religion.  Every  experiment 
has  proved  a  failure  and  an  offense,  entailing  weakness  and  a 
curse.  The  nation  and  kingdom  that  will  not  serve  (God) 

shall  perish. 

The  favorable  manner  which  many  of  the  principles  dis¬ 
cussed  in  the  following  pages  were  received,  when  delivered, 
on  the  anniversary  of  our  State  Thanksgiving,  has  induced  me 
to  submit  them  to  your  disposal  in  a  moie  extended  form. 
They  are  commended  to  your  serious  consideration,  with  the 
hope  that  you  may  better  appreciate  the  responsibilities  of  the 
Christian  Citizen,  and  more  highly  prize  and  enjoy  the  immu¬ 
nities  which  our  civil  and  religious  institutions  confer.  That 
the  political  aspect  of  the  country  is  without  many  alarming 


INTRODUCTION. 


IX 


indications  we  cannot  believe,  and  that  existing  evils  will  pass 
away,  without  our  judicious  efforts  to  remove  them,  is  not. to 
be  expected.  In  the  remedy  or  endurance  of  these  evils,  moral 
and  religious  principle  is  to  be  chiefly  relied  upon  as  the  most 
efficient  agent. 

In  the  discussion  of  both  political  and  religious  questions, 
from  my  uniform  freedom  from  participation  in  party  politics, 
and  from  controversy  in  religion,  you  will  not  suppose  that  I 
am  engaging  in  the  one  or  courting  the  other.  I  intend  to 
have  nothing  to  do  with  either.  Yet  I  would  contribute  in 
my  humble  measure,  to  allay  the  violence  of  party  in  the  state, 
and  to  moderate  the  unwarrantable  zeal  of  sectarian  reli¬ 
gionists. 

While  civil  governments  greatly  affect  religion,  in  aiding  or 
checking  the  diffusion  of  its  spirit,  and  shaping  its  eccle¬ 
siastical  organization ;  religion  does  much  towards  imparting 
vitality  to  government,  and  mitigating  *  r  increasing  the 
severity  of  its  features.  Hence  the  iron  arm  of  pagan  govern¬ 
ments;  the  despotic  rule  of  the  Mahomedan  and  Chinese 
empires,  and  the  almost  equal  tyranny  of  Spain  and  the  Italian 
States.  It  is  from  this  same  reciprocal  action  of  state  policy 
and  religion,  that  we  meet  everywhere,  with  the  darkness  and 
cruelty  of  the  Romish  communion,  the  most  restricted  rights 
of  citizenship  among  the  people.  We  find  the  mixed  and 
anomalous  confederacies  of  Germany,  Holland  and  Switzer¬ 
land,  with  the  equally  anomalous  character  of  the  churches  of 
the  Heidelberg  and  Helvetic  faith :  the  kingdom  of  Great 
Britain,  with  its  republican  and  aristocratic  Parliament,  and 
its  nominal  Monarchy,  clinging  to  its  own  fading  shadow,  with 
its  unstable  church,  as  crowding  dissenters  and  a  teeming 
population  are  demanding  the  fullest  liberty  of  the  gospel. 
And  hence  it  is  we  meet  the  solitary  spectacle  of  our  free 
institutions,  with  the  Scotch  Presbytery  shorn  of  its  original 
and  unscrip tural  assumptions,  and  Independency,  in  its  various 
forms,  reserving  to  itself  its  inherent  rights  and  acknowledging 
no  superior,  but  its  divine  Master.  Any  ecclesiastical  polity 
harmonizing  with  other  forms  of  civil  government,  is  obviousl 


X 


INTRODUCTION. 


not  indigenous  to  our  soil,  and,  whatever  may  be  its  pretensions 
to.  a  heavenly  origin  in  its  outward  framework,  receives  hut 
little  sympathy  from  our  free  institutions,  and  its  ultimate 
influence  upon  our  civil  polity  is  a  subject  of  no  ordinary 
interest  to  every  Christian  citizen. 

It  is  from  these  considerations  that  I  shall  speak  freely,  and 
I  hope  kindly,  of  both  political  and  religious  institutions,  as 
found  existing  among  us;  and  as  these  are  favorable  to  the 
stability  of  our  government  and  the  growth  of  a  spiritual  reli¬ 
gion,  they  claim  our  warmest  confidence  and  support.  Our  civil 
and  religious  principles  are  our  richest  and  dearest  inheritance ; 
and  the.  time  has  arrived,  when  it  is  our  imperious  duty  to 
speak  in  their  defense.  You  are  not  wholly  ignorant  of  the 
circumstances  which  claim  this,  at  my  hands,  at  the  present 
time. 

There  are  a  few  subjects  connected  with  our  civil  and 
religious  interests,  which  are  not  sufficiently  considered  even 
by  the  most  intelligent  classes  of  the  Christian  community. 
To  some  of  these,  it  is  my  duty  and  desire  to  direct  your 
attention. 

There  is  a  natural  concentration  of  power,  which  leads 
imperceptibly  and  rapidly  to  complete  despotism,  alike  in  the 
church  and  in  the  state.  And  this  is  the  most  rapid,  and  diffi¬ 
cult  to  resist  or  recall,  not  where  it  is  claimed  by  hereditary 
right  or  violently  usurped,  but  where  it  is  delegated  by  popular 
consent,  conferred  and  received,  at  first,  for  the  purpose  of 
conscience  and  religion. 

It  is  here  that  Christianity,  or  the  visible  church,  opens  its 
instructive  and  warning  records.  The  gospel,  at  first,  breathed 
entire  “  liberty:”  that  was  its  “spirit.”  It  marked  the  age  of 
“  evangelical  Christianity,”  memorable  and  bright  through 
apostolical  times,  and  for  near  two  hundred  years ;  when  this 
catholic  “liberty,”  passing  from  fraternal  supervision,  yielded 
to  ecclesiastical  control.  The  W ord  of  God  was  sole  arbiter 
in  the  first ;  the  interpretations  and  decisions  of  church  coun¬ 
cils,  in  the  second.  While  the  “  power  of  the  spirit”  clothed 
the  one,  as  with  the  radiance  of  charity ;  the  energies  of  the 


INTRODUCTION.  Xi 

earthly  arm,  in  God’s  name,  without  his  love,  invested  the 
other. 

From  the  church,  power  gradually  and  insensibly  passed 
into  the  hands  of  her  clergy,  with  whom  she  left  the  settle¬ 
ment  of  her  faith  and  discipline,  and  felt  relieved  from  mental 
effort  and  moral  responsibility. 

A  farther  concentration  of  power  succeeded,  and  in  seven 
hundred  years  after  Christ,  a  solitary  man  is  found  enthroned 
in  the  spiritual  empire  of  God,  his  august  Vicegerent  !  This 
is  the  concentration  of  religious  power. 

No  less  natural  and  certain  is  the  tendency  to  concentration 
in  the  powers  of  the  state.  Supremacy  here  is  ever  tending 
from  the  many  to  the  few,  with  a  rapidity  always  in  propor¬ 
tion  as  the  strong  coercions  of  government  are  required,  or 
men  are  unprepared  to  govern  themselves ;  till  recoiling  from 
the  blasting  tempests  of  a  wild,  gregarious  infidelity  of  igno¬ 
rance  and  blood,  they  fly  for  shelter  to  the  bosom  of  an  iron 
despotism. 

The  gospel  reverts  this  fearful  tendency  of  concentration, 
and  would  throw  power  back  from  the  few  to  the  many.  And 
this  it  does,  not  by  any  direct  and  forcible  action  on  the  func¬ 
tions  of  government,  but  by  fitting  society  for  self-control;  or 
in  other  words,  by  rendering  legislative  enactments,  govern¬ 
mental  restraints  and  coercion  needless,  so  that  the  vast,  dele¬ 
gated  power  to  frame  and  enforce  laws  shall  be  comparatively 
unnecessary.  When  men  are  intelligent  and  moral  enough  to 
govern  themselves,  that  is,  to  act  right ,  there  will  be  no  such 
demand  for  this  vast  array  of  legislative,  judicial  and  martial 
power. 

Thus  Christ  left  his  church,  instinct  with  his  spirit  divine ; 
Himself  its  only  Head.  Thus  he  would  make  the  world,  a 
commonwealth  of  charity,  its  every  law  fulfilled  in  love ;  the 
kingdom,  and  the  greatness  of  the  kingdom,  under  the  whole 
heaven,  given  to  the  people  of  the  saints  of  the  Most  High 
God.  The  state  and  the  church  are  thus  lost  in  one  great 
brotherhood,  intelligent  in  Christ  their  Sovereign,  Savior,  God. 

There  are  few,  if  any  portions  of  our  population  on  whom, 


INTRODUCTION. 


xii 

the  principles  of  civil  and  religious  liberty  have  stionger 
claims,  than  upon  the  citizens  of  this  Commonwealth.  Here 
their  price  was  most  dearly  paid ;  their  virtue  most  rigidlt 
tested.  Here  came  the  Hugunots  of  France,  and  the  Exiles  of 
Switzerland  suffering  for  Christ.  Here  came  the  Pilgrims 
resting  from  their  toils ;  the  Puritans,  firm  in  the  faith  and 
hope  of  God* 

Here  was  raised  the  voice  of  the  eloquent  and  reveied 
Witherspoon  pleading  the  principles  of  civil  and  religious  free¬ 
dom.  Here  our  Caldwell  fell,  their  stern  and  able  advocate. 
Through  these  streets  our  fathers  were  driven,  by  foreign  vio¬ 
lence.  Every  rod  of  earth  around  us  is  enriched  by  their 
blood.  On  every  hill  bleach  the  bones  of  holy  men  that 
contended  for  our  liberty  and  religion.  Here  are  the  battle 
fields  of  that  conflict  of  opinions  and  of  arms  for  the  liberty  and 
religion  of  mankind. 

And  here,  too,  were  started  and  matured  some  of  the  noblest 
institutions  of  Christian  benevolence.  The  names  of  Burr,  of 
Brainard ,  Edwards ,  McWhorter ,  Boudinott ,  B inly  and  Griffin , 
hallow  the  spot  where  we  live.  Theirs  were  the  principles  of 
the  gospel,  of  the  reformation,  of  missions,  of  Christian  liberty 
for  the  entire  world.  These  principles  have  come  down  to 
you  from  great  and  holy  men.  Their  sanction  was  theii 
piety  ;  their  purchase  was  their  blood.  They  are  now  in  your 
hands.  There  may  they  never  be  undervalued,  impaired  or 
obscured.  Reaping  their  rich  immunities,  transmit  them  to 

your  posterity  and  mankind  that  shall  come  after  you. 

A.  D.  E. 

Feb.,  1843* 


THE  CHRISTIAN  CITIZEN. 


§  1.  CIVIL  GOVERNMENT  OR  THE  SOCIAL  CONSTITUTION: 

ITS  ORIGIN,  CLAIMS,  AND  CHIEF  SECURITIES. 

The  captious  Pharisee,  attempting  to  make  the  claims 
of  the  Savior  conflict  with  the  government  of  the  Roman, 
asked,  “  Is  it  lawful  to  give  tribute  to  Caesar  or  not  ?”  The 
Redeemer,  the  symbol  of  Roman  supremacy  before  him, 
with  inimitable  wusdom  replied,  “  Render  unto  Ceesar  the 
things  that  are  C&sar's,  and  unto  God  the  things  that  are 
God's”  Here  was  recognised  the  existence  of  human 
government,  with  the  obligation  of  its  subjects  to  honor 
and  sustain  it ;  and  in  no  part  of  the  Gospel  is  there  any 
release  from  the  imperative  demands  which  the  laws  and 
institutes  of  human  authority  impose,  when  not  in  colli* 
sion  with  the  government  and  laws  of  God.  Christianity 
prepares  men  for  the  kingdom  of  heaven,  by  making 
them  good  citizens  of  the  earthly  state  :  and  no  man  is 
fitted  for  the  one,  who  has  not  well  discharged  the  duties 
of  the  other. 

Government,  as  a  science,  may  be  denominated,  ‘‘the 
frame  work  of  the  social  polity.”  In  popular  language  it 
sometimes  signifies,  “  the  carrying  of  the  national  affairs 

2 


14 


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into  execution.  Sometimes  the  person  or  persons  upon 
whom  this  duty  devolves.”  In  more  general  and  com¬ 
prehensive  terms,  it  is  the  “  Constitution  of  Soziety. 
And  it  is  in  this  wide  sense  that  it  is  so  interesting  to 
every  member  of  society  ;  as  each  one  becomes  a  consti¬ 
tuent  part,  looking  up  for  its  protection  and  immunities, 
and  is  compelled  to  share  in  the  responsibilities  of  its 
support. 

Government,  or  the  u  social  constitution,”  has  appeared 
under  various  forms,  and  never  yet  assumed  a  perma¬ 
nent  and  fixed  character.  Its  most  general  features 
have  been  embraced  in  three  comprehensive  forms  :  the 
Democratical  Republican,  the  Aristocratical  Monarchy, 
and  an  Absolute  Despotism.  Dismissing  the  last  two, 
with  the  various  combinations  which  they  may  have  as¬ 
sumed  from  time  to  time,  the  consideration  of  the  first 
becomes  a  subject  of  personal  interest  to  every  American 
citizen.f  This  appears  to  be  that  form,  to  which  all 
governments  in  their  ceaseless  changes  are  advancing , 
which  the  popular  mind  everywhere  demands,  and 
which,  if  we  mistake  not,  the  word  and  providence  of 

*  Government,  says  the  Hon.  John  Quincy  Adams,  is  the  exercise 
of  power  directing  or  controlling  the  will  of  human  beings.  This 
power  may  be  exercised  by  every  individual  over  himself,  or  it  may 
be  exercised  by  one  or  more  individuals  over  others.  See  Lecture 
at  Providence,  Nov.,  1842,  p.  11. 

■f-  It  is  impossible  to  give  any  one  definite  term  that  shall  express 
the  true  nature  of  our  government.  Each  State  has  its  own  consti¬ 
tution,  and  all  united  form  the  Confederacy,  under  a  separate  consti¬ 
tution.  Neither  of  these,  nor  the  two  combined,  says  Mr.  Adams, 
can,  without  a  gross  and  fraudulent  perversion  of  language  be  termed 
a  Democracy.  They  are  neither  democracy,  aristocracy  nor  monar¬ 
chy.  They  form  together  a  mixed  government,  compounded  of  these 
three  elements,  with  a  fourth  added  element,  of  Confederacy. 


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15 


God  for  near  six  thousand  years,  authorise  us  to  believe, 
that,  He,  in  mercy,  destines  all  mankind  yet  to  sustain 
and  enjoy. 

Under  this  form,  says  the  eloquent  and  accomplished 
Montesquieu,  “  Public  virtue,  pervading  the  hearts  and 
conduct  of  the  whole  body  of  the  people,  is  the  animating 
and  sustaining  principle.  Every  selfish  and  exclusive 
purpose  must  be  relinquished  by  the  individual :  and  his 
country,  its  glory  and  its  happiness  must  take  entire  pos¬ 
session  of  his  breast.  Proud  distinction  for  popular 
government,  and  happy  the  people  among  whom  it  is 
established  if  the  principle  were  a  sure  consequence  of 
the  form.” 

It  is  our  duty  and  privilege,  as  Christian  citizens,  to 
see  that  principle  secured.  Having  that  “ form ”  of  gov¬ 
ernment,  we  trust  that  it  is  God’s  purpose  to  secure  for 
us  and  to  those  who  may  come  after  us  this  principle  as 
the  legitimate  Iruit  of  the  form  when  properly  under¬ 
stood  and  rightly  administered. 

We  say  the  word  and  providence  of  God  seem  to  favor 
this  idea  of  government.  A  review  of  that  government, 
which  he  early  established  over  the  Hebrews,  and  the 
details  of  which  were  so  admirably  carried  out  in  the 
administration  of  the  lawgiver  of  Israel,  confirm  us  in 
the  belief  of  this  position. 

Reverting  to  these  times  and  these  first  principles,  we 
not  only  find  government  to  be  a  divine  institution  ;  “  the 
powers  that  be,  ordained  of  God;”  but  we  find  clearly 
marked  the  relations,  privileges  and  duties  of  the  various 
classes  of  society,  the  separate  elements  of  which  it  is 
composed  :  that  while  man,  must  have  government  and 
be  governed,  his  duty  and  his  destiny  are,  wisely,  virtu- 
opsly,  and  religiously  to  govern  himself:  —  by  the  union 


16 


THE  CHRISTIAN  CITIZEN. 


of  cultivated  mind,  virtuous  hearts  and  purposes  of  manly 
strength,  he  is  to  meet  and  control  all  the  opposing  in¬ 
terests  of  ignorance  and  wickedness.  Under  the  salu¬ 
tary  direction  of  providential  and  gracious  influences,  men 
are  to  take  care  of  themselves,  in  associated  strength, 
wisdom  and  virtue  ;  “  as  members  one  of  another  to 
silence,  subdue  or  throw  out  of  their  communion  all 
who  refuse  submission  to  the  constitution  and  govern¬ 
ment  that  enlightened  counsels  and  religious  virtue  have 
reared. 

There  is  nothing  in  the  original  and  exalted  position 
which  God  himself  held  over  the  government  of  the  He- 
orews  which  forbids  this  conclusion.  He  did  indeed  de¬ 
liver  from  Sinai  prominent  and  general  laws  for  the  gov¬ 
ernment  of  a  moral  and  religious  community.  But  these 
very  laws  are  to  be  considered  as  having  their  foundation 
in  the  immutable  principles  of  moral  rectitude,  as  ulti¬ 
mate  and  existing  facts  in  the  intellectual  and  moral 
kingdom  of  God.  These  laws  make  no  new  principles, 
nor  do  their  penalties  do  anything  more  than  enforce 
principles  already  established.  These  laws  are  but  say¬ 
ing  to  the  world  what  is  right  and  necessary  among  mo¬ 
ral  agents,  and  they  foreshadow  in  their  penalties  what 
will  be  the  necessary  and  inevitable  results  of  disre¬ 
garding  these  rights.  And  if  God  had  never  descended 
on  that  rocky  mount,  and  its  thunders  and  fires  never 
there  been  knowm,  these  fixed,  moral  principles,  with 
their  results,  would  all  have  been  met  in  the  progress  of 
our  race. 

These  laws  were  subsequently  drawn  out  and  more 
fully  applied  in  detail  to  the  various  relations  of  social 
and  civil  life.  And  though  from  their  origin  and  incipient 
administration,  we  must  recognise  and  admit  a  Thepc- 


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17 


racy,  that  God  was  in  fact  the  monarch  of  his  people  ; 
yet  the  government  which  he  gave  to  Israel,  was  not 
without  those  usual  forms  which  are  found  existing  in 
the  civil  institutions  of  men.  God  it  is  true  was  the  king, 
and  the  high  priest  of  the  sanctuary  borrowed  from  above 
the  prerogatives  of  his  office.  At  the  same  time  the  po¬ 
litical  arrangements  of  the  Hebrew  state  were  under  the 
direction  of  elders,  princes  and  subordinate  officers.  To 
these,  in  behalf  of  the  people,  and  through  them  to  all  the 
people,  Moses  delivered  the  divine  commandments,  and 
receiving  through  them  the  wishes  of  the  people,  submit¬ 
ted  their  requests  to  the  decision  of  God.  All  this  may 
at  first  view,  if  not  in  reality,  assume  the  appearance  of 
an  aristocratical  monarchy  : — but  beyond  all  this,  or  per¬ 
haps  advancing  upon  this,  we  find  the  “  tribes  of  Israel 
in  popular  assemblies,”  clothed  with  that  paramount  influ¬ 
ence  which  “demanded  the  laws  to  be  submitted  to  them 
for  their  approval  and  ratification.”  They  even  assumed 
and  were  not  denied,  “the  right  of  proposing  their  own 
lav/s,  and  at  times  to  resist  such  as  were  already  enact¬ 
ed.”  “  There  was  in  the  Hebrew  commonwealth  no 
power  of  levying  taxes  but  such  as  the  people  themselves 
imposed.”  Here  was  shadowed  forth  that  more  spiritual 
government  of  the  gospel,  where  the  sovereignty  of  God 
never  suspends  nor  infringes  the  freedom  of  men. 

No  one  can  rise  from  the  study  of  the  Jewish  economy 
without  perceiving  and  admiring  this  leading  feature,  the 
obvious  design  of  God,  to  enlighten,  elevate  and  empower 
his  people  with  the  privileges  and  blessings  of  self-con¬ 
trol,  and  of  self-control  on  the  principles  of  the  divine 
government. 

An  able  writer  has  said,  “  Considering  the  age  of  the 
world  in  which  the  Jewish  code  was  established  and 

2* 


18 


THE  CHRISTIAN  CITIZEN. 


how  little  the  doctrine  of  personal  rights  was  understood 
in  the  world  generally,  is  it  not  somewhat  remarkable,  that 
the  laws  of  Moses  were  so  decidedly  the  friend  of  civil 
liberty  ?  I  know  not  where  to  look  for  any  single  work 
which  is  so  full  of  the  great  principles  of  political  wis¬ 
dom,  as  the  laws  of  Moses  and  the  history  of  the  kings  of 
Judah  and  Israel.  Notwithstanding  their  recent  servi¬ 
tude  to  a  foreign  and  despotic  prince,  and  though  just 
entering  upon  a  tedious  pilgrimage  in  the  deserts  of  Ara¬ 
bia,  they  adopted  a  regular  form  of  government.  It  was 
a  government  which  lasted  almost  half  a  century  before 
they  came  to  the  promised  land,  and  which,  when  they 
ultimately  settled  in  that  land,  remained  for  a  series  of 
years  undisturbed,  and  enabled  them  to  maintain  their 
independence  throughout  all  the  varieties  of  their  national 
history.  And  yet,  with  the  exception  of  the  writ  of  Habeas 
Corpus,  a  privilege  not  required  under  their  government 
because  it  did  not  allow  of  imprisonment,  I  do  not  know 
that  there  is  a  single  feature  of  a  Free  State  but  is  here 
distinctly  developed.  They  were  a  people  remarkably 
well  acquainted  with  their  rights  and  form  of  government. 
Though  rich  in  resources  and  powerful  in  arms,  they 
were  few.  Though  holding  as  they  did,  in  the  time  of 
David  and  Solomon,  the  balance  of  power  between  the 
two  great  monarchies  of  Egypt  and  Assyria,  and  giving 
law  to  all  the  kingdoms  between  the  Euphrates  and  the 
Mediterranean,  they  remained  a  free  people.  They 
were  free  in  choosing  their  own  form  of  government ; 
free  in  the  enacting  of  their  laws  ;  free  in  that  the  laws 
governed  and  not  men.” 

“  The  form  of  government  established  by  Moses  was  re¬ 
publican  ;  though,  with  salutary  restrictions,  the  people 
were  at  liberty  to  change  it  when  they  desired.  It  con- 


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19 


sisted  of  twelve  great  tribes,  each  under  its  leader  con¬ 
stituting  a  little  commonwealth,  while  all  were  united  in 
one  great  republic.  They  were  a  nation  of  confederate 
states,  bound  together  for  the  purposes  of  defense  and 
conquest.  *  *  *  Their  laws  though  originating  for  the 
most  part  with  God,  were  approved  by  themselves.  The 
nation,  in  other  words,  adopted  their  own  laws.  Nor  is 
there  an  instance  on  record,  to  the  best  of  my  know¬ 
ledge,  in  which  their  laws  were  not  proposed  to  the  re¬ 
presentatives  of  the  people  and  received  their  unanimous 
consent.” 

“No  nobler  people ;  no  better  organised  community  ever 
existed  than  the  ancient  Hebrews.  Inured  to  honorable 
industry;  —  wealthy,  but  without  ostentatious  magnifi¬ 
cence —  ready  at  a  moment’s  call  to  resist  any  attack 
upon  their  country’s  freedom  —  with  an  honest  pride  exult¬ 
ing  in  their  revered  ancestry —  they  may  well  be  regarded 
during  the  more  auspicious  period  of  their  history,  as  the 
noblest  specimen  of  a  free  and  independent  nation.”* 

With  these  views  and  obvious  features  of  the  govern¬ 
ment  of  Israel,  perfectly  harmonise  the  spirit,  aims  and 
institutes  of  the  gospel.  It  everywhere  goes  upon  the 
ground  of  an  equality  of  rights,  of  mutual  and  reciprocal 
obligation.  It  brings  all  men  upon  one  common  level  as 
to  character  and  wants,  and  it  destines  them  all  to  a  com¬ 
mon  judgment,  where  the  “  incidental,  circumstantial  and 
temporary  distinctions  of  men,”  shall  be  lost  in  the  com¬ 
manding  retributions  of  a  common  eternity.  “  Where  the 
spirit  of  the  Lord  is ,  there  is  liberty and  just  in  propor¬ 
tion  as  the  evangelical  spirit  of  the  gospel  has  arisen', 
pervaded  and  governed  society,  have  the  uncomfortable 
restraints  and  adventitious  distinctions  of  life  and  of  gov- 

*  Dr.  Spring. 


20 


THE  CHRISTIAN  CITIZEN. 


eminent  been  laid  aside,  and  the  arm  of  arbitrary  and 
oppressive  authority  ■weakened  or  withdrawn. 

The  gospel  in  its  spirit  and  precepts  comes  to  mode¬ 
rate  human  passion  ;  to  subdue  selfishness  and  pride  ;  to 
diffuse  charity,  the  social  affections  and  good-will  among 
mankind.  It  comes  to  enrich  the  poor,  to  strengthen  the 
feeble,  to  comfort  the  afflicted,  to  relieve  the  oppressed, 
to  let  the  captive  go  free.  It  would  impart  all  the  ele¬ 
ments  of  the  best  regulated  self-government  ;  forming 
that  constitution  where  men  may  say  we  are  ‘  free  in¬ 
deed.’  Here  it  would  equalise  all  mankind  in  the  hopes 
and  sympathies  of  Christ ;  raise  the  entire  family  of  our 
race  to  the  citizenship  of  heaven  ;  making  freemen  of  the 
heirs  of  a  corrupted  bondage  ;  kings  and  priests  of  the 
Most  High  from  the  willing  captives  of  sin  and  death. 
In  Christ  Jesus,  there  is  neither  Greek,  nor  Jew,  Bar¬ 
barian,  Scythian,  bond  nor  free. 

“  The  religion,”  says  Tocqueville,  “  which  declares 
all  men  equal  in  the  sight  of  God,  will  not  refuse  to 
acknowledge  that  all  citizens  are  equal  in  the  eye  of 
the  law.”  “This  same  religion,”  he  adds,  “is  the  com¬ 
panion  of  liberty  in  all  its  battles  and  in  all  its  con¬ 
flicts  ;  the  cradle  of  its  infancy,  and  the  divine  source 
of  its  claims.” 

What  the  laws,  institutes  and  religion  of  the  Bible  and 
the  spirit  of  Christianity  would  have  men  to  be,  govern¬ 
ment,  ordained  of  God,  wisely  administered  and  sustained 
by  the  people,  kindly  and  of  necessity  comes  in  to  make 
them  :  and  it  is  only  by  sustaining  and  administering  the 
one,  in  the  spirit  and  on  the  principles  of  the  other,  that 
this  result  can  be  secured.  Christian  citizens  only,  can 
create  and  sustain  a  Christian  government,  and  govern¬ 
ment  administered  on  any  principles  but  those  of  the 


THE  CHRISTIAN  CITIZEN. 


21 


Bible,  will  not  long  be  a  government  over  free  and  inde¬ 
pendent  men. 

The  great  difficulty  and  danger  imminent  to  this  coun¬ 
try,  is  the  hope  and  the  struggle  to  attain  that ,  by  govern¬ 
ment  and  law  alone,  which  can  be  secured  and  enjoyed 
by  that  only  which  lies  back  of  government  and  law, 
enlightened,  virtuous  Christian  principle — that  which 
gives  to  government  its  ornament  and  pride  ;  to  law  its 
supremacy  and  worth.  It  is  the  casting  off  of  these  high 
principles,  resisting  tlieir  attractive  power,  that  throw's  us 
in  wild  circuity  from  the  sympathy,  the  light  and  radiant 
glory  of  the  great,  conservative  system  of  truth  and  God, 
and  like  a  baleful  star  stricken  from  its  orbit,  left  to  fall 
in  loneliness  and  night. 

It  becomes  then  the  duty  of  every  citizen  of  the  state, 
and  every  member  of  the  government,  to  see  his  part  per¬ 
formed,  his  trust  met  and  his  pledges  redeemed  on  the 
principles  and  in  the  spirit  of  a  common  and  divine 
Christianity.  Here  we  meet  together  as  members  of  the 
civil  community,  under  equal  laws  and  equal  moral  obli¬ 
gations  ;  and  the  Christian  preacher,  as  one  of  the  mem¬ 
bers  of  the  civil  community,  and  as  one  of  the  expound¬ 
ers  of  the  divine  law  and  the  principles  of  moral  respon¬ 
sibility,  is  to  aid  by  his  ministrations  of  truth  and  mercy, 
the  stability  of  the  government  and  the  salutary  execu¬ 
tion  of  its  laws.  He  transcends  not  the  sphere,  nor  does 
he  come  down  from  the  elevation  and  sanctity  of  his 
office,  when  he  calls  upon  every  man  in  the  name  and  in 
the  language  of  his  Master  to  render  unto  Caesar  the 
things  that  are  Caesar’s,  and  to  God  the  things  that  are 
God’s  ;  whether  as  a  citizen  or  a  ruler  of  state,  to  govern 
and  be  governed  as  a  Christian  member  of  the  common- 
wealth.  There  is  but  one  law  of  moral  rectitude,  and 


22 


THE  CHRISTIAN  CITIZEN, 


that  law  stretches  its  imperious  claims  from  the  pauper 
on  his  bed  of  straw  to  the  chair  of  state,  the  majesty  of 
crowns  and  the  throne  of  God  ;  and  that  man  is  a  traitor 
to  his  race  and  a  rebel  against  God  who  refuses  its  bind¬ 
ing  power. 

The  origin  and  design  of  government  should  lead  men 
to  reverence  its  character ;  respect  its  institutes,  and 
industriously  seek  the  benefits  it  would  confer.  Its  im¬ 
perfections  are  not  to  be  attributed  to  its  origin  ;  but  they 
arise  from  the  imperfect  societies  of  men.  Government 
becomes  more  and  more  perfect  in  its  laws  and  happy 
in  its  administration  as  its  subjects,  growing  in  wisdom 
and  virtue,  labor  for  the  general  prosperity  rather  than 
for  personal  and  party  distinctions. 

Though  the  rulers  of  the  Christian  citizen,  rise  under 
his  own  choice,  and  the  laws  they  enact  are  made  his 
own  by  voluntary  submission,  the  authority  that  gave 
them,  and  the  sanctions  that  clothe  them,  are  to  be 
respected  as  the  “  powers  that  are  ordained  of  God  so 
that  he  can  never  revile  nor  resist  their  execution  with 
rudeness  or  irreverence. 

The  absorbing  influence  of  personal  or  party  ends, 
which  overlooks  alike  the  source,  the  security  and  pur¬ 
poses  of  government,  must  be  carefully  guarded.  There 
may  sometimes  be  party  discussions  and  arrangements, 
which  with  due  moderation  may  have  their  uses  in  sup¬ 
pressing  local  jealousies  and  sectional  designs,  as  well  as 
by  imposing  a  vigilant  inspection  and  salutary  check  to 
the  abuse  of  executive  powers  :  But  undisciplined  party 
will  hazard  the  general  good  in  its  struggles  for  predomi* 
nance,  and  when  attained,  recklessly  bind  every  interesl 
to  the  increase  of  its  own  spoils. 

And  there  is  often  equal  danger  in  servile  adherence 


THE  CHRISTIAN  CITIZEN. 


23 


to  the  measures  of  a  party  administration,  as  in  unreason¬ 
able  opposition  and  violence  to  its  character  and  enact¬ 
ments.  No  one  can  innocently  or  safely  enlist  under  the 
exclusive  banners  of  party  at  all,  whether  in  power  or 
contending  for  its  attainment,  considered  as  a  party.  In 
these  struggles,  the  government  of  the  state  will  become 
secondary  to  the  triumphs  of  personal  and  party  ambi¬ 
tion,  and  the  precious  interests  of  a  whole  community 
lost  in  the  madness  of  faction.  Thus  blind  attachment 
or  indiscriminate  resistance  to  party,  impairs  the  vigor  of 
government,  degrades  this  heavenly  ordinance  and  resists 
the  power  of  God.  “  The  great  point  of  a  Christian  peo¬ 
ple,”  says  Andrew  Fuller,  “should  be  an  attachment  to 
government  as  government ,  irrespective  of  the  party  that 
administers  it.”  When  Nero  ruled  and  Christians  bled, 
even  then,  loyalty  was  enjoined,  and  the  despisers  of 
government  were  rebuked  and  silenced  as  the  opposers 
of  God  and  a  divine  Christianity. 

With  these  views  of  the  civil  relations  and  that  ordi¬ 
nance  which  defines  the  obligations  of  the  citizen  to  the 
state,  may  be  seen  the  folly  and  guilt  of  prostituting  the 
administration  of  law  and  government  to  any  selfish  or 
merely  temporary  purposes.  Too  often  is  government 
praised  and  honored  in  its  constituted  authorities,  not  as 
it  cultivates  and  encourages  virtue  and  holiness,  but  as  it 
keeps  open  and  fruitful  the  sources  of  pecuniary  gain,  and 
invests  the  selfish  and  aspiring  with  the  immunities  of 
subordinate  office  ;  while  the  loudest  cries  of  remon¬ 
strance  that  come  up  from  the  thousand  habitations  of 
men,  arise  from  their  embarrassment  and  losses. 

Amid  calamities  so  often  experienced,  a  Christian  peo¬ 
ple  should  recognise  the  hand  of  God  rebuking  them, 
perhaps  for  the  perversion  of  government  and  the  abuse 


24 


THE  CHRISTIAN  CITIZEN. 


of  its  laws.  When  these  are  wrongly  applied,  the  very 
ends  to  which  they  were  made  subordinate  are  lost,  and 
a  twofold  defeat  ensues.  Human  sagacity  often  searches 
in  vain,  on  all  ordinary  principles,  for  the  cause  of  na¬ 
tional  calamities.  There  exist  no  foreign  invasion  ;  no 
suspension  of  worldly  resources  ;  there  is  no  pestilence, 
nor  sterility  ;  the  heavens  are  propitious  and  the  generous 
earth  yields  her  increase,  and  the  commerce  of  the  world 
is  open  and  free.  At  such  times  we  search  for  causes  of 
embarrassment  in  vain,  till  we  refer  to  the  perversion  of 
the  social  and  civil  relations,  to  the  forgetfulness  of  that 
intelligence,  virtue  and  religion,  which  they  wrere  ordained 
of  God  to  cultivate  and  maintain. 

In  addition  to  this  rigid  regard  for  the  proper  ends  of 
government,  it  must  be  remembered,  that  though  ordained 
of  God,  its  vast  and  complicated  interests  are  safe  only 
when  in  the  hands  of  the  intelligent  and  virtuous,  to 
whom  are  the  promises  of  the  divine  favor :  and  this  it 
is  made  the  duty  of  Christian  citizens  to  implore  upon  the 
rulers  of  the  nation.  Subordination,  respect,  obedience, 
support,  yea,  reverence  for  law,  and  prayer  for  all  in 
authority,  are  duties  which  every  Christian  citizen  owes 
to  the  government  that  protects  him.  Be  subject  to 
powers,  for  the  powers  that  be  are  ordained  of  God. 
Whosoever,  therefore,  resisteth  the  power,  resisteth  the 
ordinance  of  God,  and  they  that  resist  shall  receive  unto 
themselves  condemnation.  Render,  therefore,  to  all  their 
dues;  tribute  to  whom  tribute;  custom  to  whom  custom; 
honor  to  whom  honor.  I  exhort  you,  saith  the  apostle, 
first  of  all  that  supplications,  prayers,  intercessions  and 
the  giving  of  thanks,  be  made  for  all  men;  for  kings 
and  for  all  that  are  in  authority,  that  they  may  lead  a 
quiet  and  peaceable  life  in  all  godliness  and  honesty  ; 


THE  CHRISTIAN  CITIZEN. 


25 


lor  this  is  good  and  acceptable  in  the  sight  of  God  our 
Savior. 

It  must  be  remembered,  that  in  governments  such  as 
we  are  considering,  the  highest  securities  do  not  emanate 
from  office  and  authority,  from  the  chair  of  state  and  the 
capitol  of  the  country  ;  but  they  rise  from  the  hearts  and 
rest  in  the  hands  of  the  people.  Safety  is  found  only  in. 
the  wisdom,  integrity  and  religion  of  the  community. 
Here  is  the  souice  of  power,  whence  arises  the  investi¬ 
ture  of  office.  Here  are  found  the  bulwarks  of  defense, 
as  the  munition  of  rocks. 

That  people  who  respect  authority,  render  obedience 
to  law  and  government,  and  pray  for  the  divine  blessing,^ 
possess  the  substantial  elements  of  a  free  and  happy  state. 
With  them  rests  the  favor  of  God.  Government,  legis¬ 
lation  and  the  execution  of  law  are  easy  and  salutary. 
On  the  other  hand,  without  this  spirit  and  these  virtues, 
there  is  no  promise  of  protection,  and  no  safety.  The 
very  laws  and  government  of  God  are  but  anarchy  and 
wild  confusion  amid  the  rebellious  and  maddened  mul¬ 
titudes  of  men,  and  the  authority  of  God  is  then  secured 
only  by  the  desolating  scourges  of  his  vengeance. 

In  view  of  the  value  and  great  ends  of  government,  it 
becomes  the  imperious  duty  of  Christian  ciiizens,  by 
cultivating  the  principles  essential  to  its  maintenance,  to 
give  it  their  most  efficient  support;  and  with  vigilance 
becoming  their  responsibilities,  and  the  interests  involved, 
to  guard  against  every  evil  which  threatens  its  pros¬ 
perity. 

It  is  here  that  history  opens  its  pages  of  fearful  admo¬ 
nition.  The  annals  of  all  ancient  and  crowded  com¬ 
munities  are  dark  and  melancholy.  They  rose,  flourish- 


3 


26 


THE  CHRISTIAN  CITIZEN. 


ed,  and  discarding  the  virtues  of  civil  life  and  of  reli¬ 
gion,  died  under  the  judgments  of  God.  We  search  in 
vain  for  their  palaces  and  thrones.  Nations  that  gov¬ 
erned  the  world  are  known  only  in  the  annals  of  their 
disgrace  and  destruction  :  and  we  walk  over  the  ashes 
of  crowded  capitals,  awed  by  the  justice  and  the  judg¬ 
ments  that  swept  them  from  the  earth.  The  people 
and  the  church  of  God  ;  free,  enlightened,  enriched  and 
powerful  Israel,  casting  aside  the  restraints  of  virtue  and 
law,  are  scattered,  desolate  and  lost  amid  the  thousand 
nations  of  the  earth. 

Another  chapter  is  opened,  and  a  new  economy  oi 
government  arises.  The  experience  of  the  past  is  in 
vain,  an  1  unheeded  are  its  solemn  admonitions.  Cities, 
countries  and  nations  throw  off  the  fear  of  God  ;  violently 
war  with  virtue  and  religion,  binding  the  souls  and 
bodies  of  the  saints,  and  bowing  the  entire  Christian 
world  to  the  iron  arm  of  the  “  man  of  sin.”  We  look  for 
the  judgments  of  God  in  vindication  of  truth  and  the 
relief  of  his  people.  But  a  new  course  of  providence 
begins.  A  continent,  unknown  for  ages,  opens  its  stain¬ 
less  bosom  to  the  persecuted  and  exiled  families  of 
Christ. 

A  new  government  is  here  founded  by  the  most  intelli¬ 
gent  and  pious  men  ;  selected  from  the  very  church  of 
God,  for  a  purpose,  we  believe,  of  restoring  and  advan¬ 
cing  religion  and  civil  liberty  ;  as  were  the  Jews  for  the 
illustration  of  the  wisdom  and  power  of  God  in  their  an¬ 
cient  and  divinely  ordered  government.  These  illus¬ 
trious  men  came  not  alone  for  civil  liberty,  but  confes¬ 
sedly  to  advance  religion  ;  and  in  the  spirit  and  culture  of 
the  one  to  secure  to  the  world  the  blessings  of  the  other. 
A  free  church,  a  spiritual  religion ,  the  rights  of  con- 


THE  CHRISTIAN  CITIZEN. 


27 


science,  the  grace  and  the  glory  of  God,  were  their 
primary  object* ;  civil  liberty  subordinate  and  conse¬ 
quent.  They  petitioned  neither  God  nor  their  king  for 
the  one,  till  they  had  secured,  enjoyed  and  established 
the  other  on  a  firm  foundation.  With  all  this  they  were 
prepared  for  the  other,  demanded  and  secured  it. 

Thus  became  erected  the  government  which  we  now 
enjoy.  So  far  from  being  dissociated  from  religion, 
because  it  incorporated  none  into  the  civil  framework  of 
the  state  as  to  its  legalized,  ecclesiastical  organization, 
if,  from  the  beginning,  adopted  the  laws  of  God  as  its 
statutes,  and  the  gospel  as  its  common  law.  No  govern¬ 
ment  since  the  theocracy  of  Israel,  was  so  distinctly  and 
emphatically  founded  on  the  principles  of  the  Bible  and 
for  the  great  ends  of  a  spiritual  religion.  Christianity 
was  its  basis,  and  it  was  instinct  with  its  spirit.  Instead 
of  knowing  no  religion,  if  knew  nothing  but  religion  as 
its  primary  object  of  pursuit,  and  its  bond  of  union.  Thus 
founded,  through  all  its  branches,  'egislative,  military, 
judicial  and  executive,  moral  obligation  and  Christian 
principle  were  felt  and  acknowledged.  Its  vows  of  alle¬ 
giance,  oaths  of  office,  and  pledges  of  trust,  were  all 
given  and  received  on  the  Word  of  God.  As  clearly  as 
the  government  of  Israel  was  founded  a  religious  govern¬ 
ment ,  so  evidently  was  this  established  on  the  principles 
of  Christianity ;  and  the  purposes  of  each,  with  equal 
plainness  defined.  And  as  the  safety  of  Israel  was  in  the 
shelter  of  God's  protection,  so  we  are  secure  only  from 
the  spirit  and  energ/of  a  divine  Christianity.  As  clearly 
as  all  this  entered  into  the  original  structure  of  our  gov¬ 
ernment,  as  the  animating  and  pervading  spirit  of  its 
institutions,  it  ever  has  and  will  continue  to  have,  op- 


28 


THE  CHRISTIAN  CITIZEN. 


posing  principles  with  which  to  conflict,  and  before 
which,  it  may  often  for  a  season  appear  to  yield.  Yet 
God  has  never  deserted  us.  From  the  elastic  power 
of  this  vital  Christianity  we  may  recover  and  rise  above 
the  deep  waters  that  come  over  us. 

The  original  materials  of  the  American  society,  and 
the  various  elements  combining  in  this  concentrated  gov¬ 
ernment,  have  given  rise  to  occasional  difficulties  and  to 
no  little  anxiety  as  to  the  final  results.  There  was  a 
diversity  of  character  in  the  two  great  divisions  of  the 
country,  both  as  to  their  religious  principles  and  the  chief 
causes  which  led  to  their  settlement.  There  are  the  claim¬ 
ed  and  questioned  rights  of  separate  and  sovereign  states, 
leading  to  almost  unceasing  “  conflicts  of  the  law  the 
diversity  of  population,  slave  and  free  ;  the  almost  neces¬ 
sary  rise  of  party  and  sectional  jealousies,  with  conflict¬ 
ing  pecuniary  interests  ;  and  from  the  ceaseless  workings 
of  the  elements  of  such  a  complicated,  anomalous  and 
growing  confederacy",  departures  may  often  occur,  from 
that  decorum,  integrity  and  religious  principle  which 
ennobled  and  guided  its  founders. 

The  ecclesiastical  intolerance  and  civil  oppression  from 
which  many  of  them  fled,  and  the  leading  design  by 
which  the  great  body  of  them  were  governed,  long  pre¬ 
served  in  vigorous  action  their  religious  principles,  and 
every  day  strengthened  their  attachment  to  the  political 
and  ecclesiastical  institutes  of  their  adoption. 

Through  the  whole  period  of  the  continental  Congress, 
the  perils  and  storms  of  that  memorable  day,  there  were 
repeated  recognitions  of  God  and  a  wise  reference  to  his 
providence.  Days  of  fasting  and  prayer  for  the  aversion 
of  evils,  and  for  the  divine  favor,  were  frequent,  and 


THE  CHRISTIAN  CITIZEN. 


29 


every  department  of  government  seemed  cheerfully  to 
recognize  the  claims  of  a  common  Christianity.* 

The  administration  of  Washington  was  marked  through¬ 
out  by  a  rigid  regard  for  leligious  principle,  and  this 
great  man  everywhere  commended  virtue  and  religion, 
not  only  as  the  sure  basis  of  a  free  government,  but  as 
essential  elements  in  the  character  of  a  patriot  and 
statesman.  “  While  we  are  zealously  performing  the 
duties  of  citizens  and  soldiers,”  says  he,  “  we  certainly 
ought  not  to  be  inattentive  to  the  higher  duties  of  religion. 
To  the  distinguished  character  of  patriots,  it  should  be 
our  highest  glory  to  add  the  distinguished  character  of 


*  Sept.  11th,  1777,  Congress,  by  special  vote,  ordered  20,000 
copies  of  the  Bible  to  be  imported  from  “  Holland,  Scotland,  and 
elsewhere,”  into  the  different  ports  of  the  United  States.  In  1782, 
“  in  consequence  of  the  difficulty  of  importing  Bibles,”  recommended 
the  edition  of  Robert  Aiken,  of  Philadelphia. 

Mar.  14th,  1776,  it  was  voted  to  observe  May  17th  as  “a  day  of 
humiliation,  fasting  and  prayer.”  Another  was  appointed  six  months 
afterwards,  Dec.  11,  1776.  Similar  seasons  were  set  apart  by  Con¬ 
gress,  Mar.  7,  1778  ;  Mar.  10,  1781;  Mar.  19,  1782.  In  the  reso¬ 
lution  designating  the  last,  we  find  these  words  :  “  That  the  religion 
of  our  divine  Redeemer,  with  all  its  benign  influences,  may  cover  the 
earth  as  the  waters  cover  the  sea.” 

Nov.  1,  1777,  A  day  for  public  thanksgiving  was  proclaimed  by 
Congress  in  view  of  the  Divine  favor  to  the  armies  of  the  country. 
Nov.  17,  1778,  a  similar  day  was  appointed  in  view  of  the  reduction 
of  the  army  under  Earl  Cornwallis.  “  Congress  in  a  body  repaired 
to  the  Dutch  Lutheran  Church,  Oct.  24,  1781,  and  rendered  thanks 
to  Almighty  God.”  Dec  13,  1781,  was  proclaimed  as  a  day  of 
thanksgiving  throughout  the  United  States.  Another  was  designated 
for  Nov.  28,  1782,  with  this  emphatic  declaration  :  “  On  every  man 
is  urged,  each  in  his  station,  and  by  his  influence,  the  practice  of  true 
and  undefiled  religion,  which  is  the  great  foundation  of  public  pros¬ 
perity  and  national  happiness .” 


3* 


30 


THE  CHRISTIAN  CITIZEN. 


Christians.  The  signal  instances  of  his  providential 
goodness  demand  from  us,  in  a  particular  manner,  the 
warmest  returns  of  gratitude  and  piety  to  the  Supreme 
Giver  of  all  good.” 

The  opinions  of  great  men  are  not  alone  sufficient  to 
sustain  the  Christian  religion  ;  but  the  opinions  and 
practices  of  such  a  man  as  George  Washington,  attest¬ 
ing  the  value,  yea,  the  absolute  necessity  of  the  religion  of 
the  gospel  to  the  safety  of  our  free  institutions,  claim  our 
profound  respect,  admiration  and  gratitude  ;  and  every 
effort  to  impair  the  fair  fame  of  this  great  man,  and  to 
invalidate  his  claim  to  evangelical  piety,  is  but  an  attempt 
to  loosen  the  foundation  upon  which  our  civil  interests 
are  based.  And  we  feel  bound  to  question  the  right,  if 
not  to  rebuke  the  efforts  of  infidels,  to  drag  surreptitiously 
into  their  ranks  the  venerated  father  of  our  country. 
They  have  been  anxious,  says  Dr.  Cox,  “  to  claim  him 
as  their  own,”  and  this  they  have  done  upon  high  autho¬ 
rity  to  them,  and  have  labored  hard  to  sustain  the  mise¬ 
rable  foundation  on  which  they  rest.*  But  in  this,  says 

*  Thomas  Jefferson  in  his  ‘  Ana,'  Feb.  1,  1800,  says,  Dr.  Rush 
tells  me  that  he  had  it  from  Asa  Green,  that  when  the  clergy 
■addressed  General  Washington  on  his  departure  from  the  govern¬ 
ment,  it  was  observed  in  their  consultation,  that  he  had  never,  on 
any  occasion,  said  a  word  to  the  public  which  showed  a  belief  in  the 
Christian  religion,  and  they  thought  they  should  so  pen  their  address 
as  to  force  him  at  length  to  declare  publicly  whether  he  were  a 
Christian  or  not.  They  did  so.  However,  his  author  observed,  the 
old  fox  was  too  cunning  for  them.  He  answered  every  article  par¬ 
ticularly  except  that,  which  he  passed  over  without  notice.  “  I 
know  that  Governcur  Morris,  who  pretended  to  be  in  his  secrets  and 
believed  himself  to  be  so,  has  often  told  me  that  General  Washington 
believed  no  more  of  that  system  than  he  himself  did.’  Jejjcrson  s 
Writings,  vol.  iv.  p.  512. 

Why  does  Mr.  Jefferson  rest  on  such  testimony  when  he  was  inti- 


THE  CHRISTIAN  CITIZEN. 


31 


the  same  distinguished  author,  “  they  have  signally 
failed,  as  their  interests  and  their  efforts  will  soon  be  all 
and  eternally  bankrupt  together.” 

Nothing  is  more  clear  than  that  Washington  was  a 
firm  believer  in  Christianity,  and  its  essential  aids  to  the 
ends  of  all  wise  government.  Prayer  was  no  stranger 
to  his  camp,  and  the  high  decorum  of  religion  adorned 
the  entire  character  of  his  civil  life.  He  was  not  a 
Christian  in  the  closet  alone  ;  not  such  from  the  fac¬ 
titious  interest  of  state  relations,  but  from  principle,  at 
home,  abroad,  everywhere  a  professed  Christian.  A 
Christian,  neither  sectarian  nor  exclusorv.  He  met  the 
followers  of  God  at  the  table  of  Christ,  with  a  cordiality 
of  communion  as  fraternal  and  strong,  as  he  commended 
the  principles  and  virtues  of  a  divine  and  spiritual  Chris¬ 
tianity  to  the  friends  and  fellow-citizens  of  his  country. 
“  And  every  fact  that  illustrates  his  piety,  or  in  any  way 
redeems  his  fame  from  this  calumny  (of  infidel  claims), 
is  welcomed  by  the  public  sentiment  of  the  country  as  a 
part  of  the  common  treasure  of  mankind.”* * 

mate  with  General  Washington  from  1769,  and  that  for  four  years 
while  he  was  Secretary  of  State,  he  says,  “  their  intercourse  was 
daily  confidential  and  cordial.” — Yol.  II.  p.  349. 

*  In  1779-80,  the  army  of  General  Washingten  was  in  winter 
quarters  at  Morristown,  N.  J.  The  Rev.  Dr.  Johns  was  the  pastor 
of  the  Presbyterian  Church  in  that  place.  “  The  General  requested 
Mr.  Johns  to  have  a  longer  intermission  between  his  morning  and 
afternoon  services,  that  his  officers  might  attend:  so  it  was  changed, 
and  the  officers  attended  both  services.” 

The  service  of  the  communion  which  was  observed  in  that  church 
but  twice  a  year,  occurred  while  the  army  were  at  Morristown.  In  a 
morning  of  the  previous  week,  the  General  visited  the  house  of  the 
Rev.  Dr.  Johns,  and  thus  accosted  him  :  “  Doctor,  I  understand  that 
the  Lord’s  Supper  is  to  be  celebrated  with  you  next  Sunday.  I 


32 


THE  CHRISTIAN  CITIZEN. 


There  were,  however,  many  adverse  influences  to  the 
moral  and  religious  principles  upon  which  the  govern¬ 
ment  of  this  country  was  established  and  at  first  admin¬ 
istered.  We  have  already  alluded  to  the  diverse  cha¬ 
racter  in  the  elements  of  which  it  was  constructed.  The 
demoralizing  influence  of  the  war  of  the  Revolution 
greatly  increased  and  aggravated  this  diversity  and 
strengthened  the  enemies  of  religious  principle,  specially 
in  its  bearing  upon  the  government  of  the  state.  Long  and 
secret  influences  were  at  work  adverse  to  the  stern  and 
evangelical  piety  of  the  puritans  ;  and  there  were  many 
whose  professed  principles  demanded  the  most  enlarged 
liberty,  and  who  violently  opposed  every  appearance,  real 
or  imaginary,  of  aristocratical  affinity.  The  restraints  of 
moral  and  religious  obligation  were  as  unfriendly  to  the 
former,  as  the  most  extended  and  agrarian  democratic 
principle  in  the  state  was  dear  to  the  latter.  And  while 
the  demoralizing  influence  of  the  wrar  above-mentioned 
greatly  augmented  the  one,  the  state  of  the  world  abroad, 
excited  and  agitated  by  the  scenes  of  revolutionary 

would  learn  if  it  accords  with  the  canons  of  your  church  to  admit 
communicants  of  another  denomination  ?”  The  Doctor  rejoined, 
“  most  certainly  ;  ours  is  not  the  Presbyterian  table,  but  the  Lord’s 
table  ;  and  we  hence  give  the  Lord’s  invitation  to  all  his  followers, 
of  whatever  name,”  The  General  replied,  “I  am  glad  of  it,  that  is 
as  it  ought  to  be  :  but  as  I  was  not  quite  sure  of  the  fact,  I  thought 
I  would  ascertain  it  from  yourself,  as  I  propose  to  join  with  you  on 
that  occasion.  Though  a  member  of  the  Church  of  England,  I  have 
no  exclusive  partialities.”  The  Doctor  re-assured  him  of  a  cordial 
welcome,  and  the  General  was  found  seated  with  the  communicants 
the  next  Sabbath.” — Dr.  Cox's  Theopneuston,  pp.  28-9. 

There  are  living  witnesses  to  the  verity  of  this  and  other 
instances  of  Washington’s  participation  with  Christians  at  the  table 
of  Christ. 


TI1E  CHRISTIAN  CITIZEN. 


33 


France,  was  stimulating  the  other  almost  to  a  state  of 
phrensy. 

France  was  endeared  to  us  by  her  kind  sympathy  and 
aid  through  the  eventful  crisis  of  our  revolution,  and 
the  result  of  her  own  sanguinary  experiment  was  not 
fully  settled.  It  was  loudly  claimed  as  a  signal  advance 
of  human  society  —  a  splendid  march  of  intellect  and 
moral  achievement  towards  the  perfeetability  of  our 
race. 

The  depressed  state  of  morals  in  many  sections  of  the 
country,  and  the  settled  opposition  of  multitudes  to  any 
restrictive  forms  of  administration,  which  could  be  sup¬ 
posed  to  harmonize  with  aristocratical  government  in  any 
of  its  features,  were  preparing  the  way  for  signal  changes 
in  the  general  aspect  of  society.  It  required  but  some 
concentrating  influence,  some  commanding  object  of 
attraction,  to  unite  these  strong  and  unstable  elements. 

An  individual  long  distinguished  in  the  councils  of  this 
country,  who  had  written  his  name  deep  and  endur¬ 
ing  on  the  foundation-stone  of  our  civil  structure,  and 
on  many  accounts  was  endeared  to  the  whole  nation,  had 
become  familiar  with  the  principles  of  French  philosophy 
both  in  politics  and  religion.  He  had  enjoyed  the 
society  and  become  deeply  imbued  with  the  spirit  of  that 
remarkable  people,  and  he  sincerely  sympathised  with 
them  in  their  visionary  speculations  upon  the  advance¬ 
ment  of  society,  and  their  full  belief  in  the  power  of  in¬ 
tellectual  culture  to  secure  the  highest  ends  of  the  social 
state.  Infidelity  had  done  its  work  on  his  great  mind. 

Thomas  Jefferson,  governed  by  the  spirit  of  Euro¬ 
pean  scepticism,  and  animated  with  the  speculative  phi¬ 
losophy  of  revolutionary  France,  and  aided  by  the  pe¬ 
culiar  circumstances  of  the  country  at  that  time,  found 


34 


THE  CHRISTIAN  CITIZEN. 


in  his  own  hand  the  power  of  turning  the  scale  in. 
favor  of  his  elevation  to  the  presidency  of  these  United 
States.* * 

Under  such  auspices,  and  surrounded  by  these  circum¬ 
stances,  he  enters  upon  the  solemn  responsibilities  of  his 
high  office  ;  and  whatever  may  be  said  of  his  own  per¬ 
sonal  and  direct  influence,  or  of  his  political  character,  of 
which  we  have  here  nothing  to  say,  the  result  was  as 
obvious  as  it  was  melancholy.  Instead  of  the  stern 
virtues  of  the  Puritan  faith  and  of  evangelical  piety,  with 
the  conservative  energies  of  a  confederate  Christian 
government,  lending  its  aid  to  the  advancement  of  virtue 
and  religion,  French  morals,  French  infidelity,  French 
philosophy,  like  French  fashions,  soon  spread  a  new 
aspect  over  the  face  of  society,  and  from  the  heart  sent  a 
feverish  and  fatal  action  to  every  extremity. 

One  of  the  peculiar  and  leading,  if  not  most  efficient 
influences  that  attended  the  elevation  of  Mr.  Jefferson, 
was  the  “levelling  system,”  so  ruinous  in  France,  and 
which  found  its  way  to  this  country  at  this  eventful  crisis 
of  its  history.  It  was  not  the  agrarian  movement  of  the 
Tiers  Etat  alone,  but  the  very  cry  of  the  sans  culotle 
of  the  streets  of  Paris.  Instead  of  a  wise  and  efficient 
effort  to  elevate  every  class  of  the  community,  and  a 
laudable  desire  to  advance  through  the  influence  of  edu¬ 
cation  and  morality  ;  there  was  a  determination  in  the 
inferior  orders  of  society  to  rise  on  the  ruins  of  the 
higher  classes  of  the  community.  A  demand  was  made 

for  the  most  enlarged  liberty,  and  the  vulgar  prejudice 

  .  . 

*  See  notice  of  the  Life  of  Jefferson  and  the  Memoirs  of  Aaron 
Burr,  by  M.  L.  Davis,  in  the  New-York  Review,  No.  I.  Mar.  1837,  p. 
5,  and  No.  ITT.  Jan  1838,  p.  175.  And  also  the  Life  of  Burr,  by 
Davis,  vol.  II.  pp.  71-74. 


THE  CHRISTIAN  CITIZEN. 


35 


was  fanned  to  a  flame.  Low,  ignorant,  and  scurrilous 
infidelity  had  its  jubilee  :  its  high  priest  was  the  chief  of 
the  nation  ;  and  his  voluminous  writings,  as  well  as  his 
life,  show  how  faithfully  he  served  the  altar  at  which  he 
ministered. 

His  works  have  already  been  commended  to  the 
young  men  of  our  country,  and  as  the  guardian  of  their 
morality  every  Christian  citizen  must  desire  to  furnish 
along  with  them  an  antidote  to  their  poison.  And  while 
many  claim  the  right  to  question  the  political  sagacity  of 
this  distinguished  man,  we  shall  ever  regret  his  influence 
on  the  morals  of  this  nation,  and  feel  it  our  duty  to  speak 
in  decided  disapprobation  of  his  religious  principles. 

During  the  period  of  his  administration  and  for  some 
years  following  it,  the  principles  which  he  embraced 
exerted  a  most  disastrous  influence  on  the  popular  mind. 
Infidelity,  both  in  its  refinement  and  in  its  grossness, 
from  the  schools  of  Rochester,  Rosseau,  and  Shaftes¬ 
bury  ;  from  Hobbs,  Blount,  Voltaire,  and  Tom  Paine, 
went  forth  to  poison  the  public  mind,  and  to  feed  the 
voracious  appetite  of  the  vulgar.  It  was  popular  not 
only  at  the  seat  of  government,  but  it  was  so  everywhere. 
Not  a  retired  village,  remote  among  the  mountains  of 
New  England,  but  had  its  youthful  society  organised  to 
discuss  its  principles  and  favor  its  claims  ;  while  every 
institution  of  learning  found  its  seed  thickly  sown  and 
springing  with  a  vigorous  growth. 

When  the  head  and  the  heart  are  both  alike  diseased, 
the  whole  body,  to  its  remotest  members,  cannot  resist 
the  fatal  contagion.  Jefferson  was  the  head,  the  heart, 
the  idol  of  a  numerous  and  powerful  class  of  avowed 
sceptics.  Disease  spread  through  almost  every  member. 
It  blindly  worshipped  and  had  its  reward. 


36 


THE  CHRISTIAN  CITIZEN. 


While  the  influence  of  the  war  of  the  Revolution  pre¬ 
pared,  in  a  measure,  the  way  for  this  disastrous  reign  of 
infidelity,  no  one  can  question,  that  the  burden  of  respon¬ 
sibility  for  its  continuance  and  spread  rests  in  a  great 
measure  on  Mr.  Jefferson.  Of  this  he  was  proud.  His 
own  table  and  the  Sabbath  became  the  theatre  and  the 
occasion  on  which  “  Christianity  was  made  the  subject 
of  his  conversation  and  his  sneers,”  and  the  young  men 
of  his  favorite  university  were  the  victims  of  his  majestic, 
ex  cathedra  invectives  against  the  religion  of  the  gospel.* 

He  sought  to  lay  the  foundations  of  infidelity  deep  and 
durable  by  the  broad  projection  of  this  literary  institution, 
and  in  all  his  writings,  down  to  one  of  the  latest  epistles 
that  he  dictated,  as  well  as  in  his  rejection  of  the  conso¬ 
lations  of  religion  on  his  death-bed, f  his  sentiments  were 

*  See  Trumbull’s  Reminiscences  of  Washington. 

f  The  letter  of  Mr.  Jefferson  to  John  Adams  near  the  close  of  his 
life;  also  Tucker’s  Life  and  Character  of  Jefferson,  vol.  II.  p.  495.  In 
his  correspondence  he  expressly  denies  the  claims  of  Christ  and  the 
inspiration  of  the  Gospel.  His  remarks  respecting  Jesus  Christ  and 
the  wife  of  Joseph  are  too  indelicate  and  blasphemous  to  be  repeated. 
He  charges  the  apostles  with  “stupidity  and  roguery,”  and  says,  “of 
this  band  of  dupes  and  impostors  Paul  was  the  great  Coryphoeus.” 

In  a  letter  to  William  Short,  speaking  of  his  university,  he  says  : 
“  The  serious  enemies  are  the  priests  of  the  different  religious  sects,  to 
whose  spells  on  the  human  mind  its  improvement  is  ominous.  Hos¬ 
tile  as  these  sects  are,  in  every  other  point  to  one  another,  they 
unite  in  maintaining  their  mystical  theogony  against  those  who 
believe  there  is  only  one  God.  The  Presbyterian  clergy  are  loudest ; 
the  most  intolerant  of  all  sects  ;  the  most  tyrannical  and  ambitious. 
They  pant  to  re-establish  by  law  that  holy  inquisition  which  they  can 
now  only  infuse  into  public  opinion.  We  have  most  unwisely  com¬ 
mitted  to  the  hierophants  of  our  particular  superstition  the  direction 
of  public  opinion,  that  lord  of  the  universe.  We  have  given  them 
stated  and  privileged  days  to  collect  and  catechise  us,  opportunities 


TIIE  CHRISTIAN  CITIZEN. 


3? 


avowed  and  determined.  Of  the  morality,  political  or 
private,  consequent  on  such  sentiments,  the  history  of 
his  life  must  decide. 

When  Dr.  Dwight  entered  on  the  presidency  of  Yale 
College,  that  institution  was  entirely  overrun  with  infi¬ 
delity,  and  the  most  able  productions  of  his  great  mind 
are  found  in  his  invaluable  discourses  on  modern  scep¬ 
ticism. 

A  reaction  in  the  public  mind  soon  took  place,  and 
under  the  fostering  care  of  our  literary  and  religious 
institutions  better  principles  began  to  regain  the  ascen¬ 
dency.  Men  almost  universally  saw  that  something  bet¬ 
ter  than  infidelity  was  needed  to  “  improve  the  reason 
and  enlighten  the  general  mind  that  without  moral  and 
religious  principle  there  was  no  security  for  the  rising 
generation,  and  no  permanent  stability  to  government  or 
law.  As  France  had  sunk  into  the  iron  arms  of  a  des¬ 
potism,  more  cruel  than  that  from  which  she  revolted, 
and  become  the  executioner  of  her  own  best  sons,  her 
friends  and  admirers  here,  warned  by  her  sad  catastro- 
phy,  no  longer  to  idolise  reason  in  the  rejection  of  Christ, 
began  to  reverence  the  principles  of  the  gospel  as  the 
only  sure  charter  of  republican  liberty.  The  man,  who 
“  in  his  high  and  palmy  state,”  was  the  idol  of  millions, 
had  passed  away,  and  “  like  all  retiring  statesmen,”  when 
losing  their  power  of  patronage,  “  experienced  the  deser¬ 
tion”  of  multitudes  who  once  lived  upon  his  smiles  and 


of  delivering  their  oracles  to  the  people  in  mass,  and  of  moulding 
their  minds  as  wax  in  the  hollow  of  their  hands.  But  in  spite  of 
their  fulminations  against  endeavors  to  enlighten  the  general  mind, 
to  improve  the  reason  of  the  people  and  encourage  them  in  the  use 
of  it,  the  liberality  of  (Virginia)  this  state  will  support  this  institution 
and  give  fair  play  to  the  cultivation  of  reason.” 

4 


S8 


THE  CHRISTIAN  CITIZEN, 


were  loud  in  his  praise.  Here  he  found  the  truth  of  his 
own  “  favorite  dogma,”  “  that  though  popular  opinion 
may  at  first  frequently  be  wrong,  yet  men  will  at  last 
reach  a  correct  conclusion.”  This  became  realised  in 
his  own  case,  and  we  no  longer  wonder  that,  in  the  lan¬ 
guage  of  his  own  eulogist  biographer,  “  it  was  the  fate 
of  Thomas  Jefferson  to  be  at  once  more  loved  and 
praised  by  his  friends,  and  more  hated  and  reviled  by 
his  adversaries,  than  any  of  his  compatriots  j”  and  what¬ 
ever  admiration  may  be  given  to  his  political  sagacity, 
no  respect  is  due  or  can  be  paid  to  his  moral  and  reli¬ 
gious  principles.  Having  tasted  their  bitter  fruits,  multi¬ 
tudes  became  ready  to  espouse  the  cause  of  a  long 
neglected  and  vilified  Christianity.  As  by  common  con¬ 
sent  other  minds  and  other  principles  ultimately  became 
ascendant,  and  the  more  valuable,  moral  interests  of  the 
country  began  to  advance,  while  virtue  and  religion  lent 
their  aid  to  the  order  and  stability  of  the  state.  An 
interesting  chapter  is  here  opened  in  the  literary  and 
religious  history  of  this  country. 

Passing  over  a  few  years  we  come  to  the  war  of  1812. 
This  scourge  always  brings  a  train  of  moral  evils  and 
throws  up  new  elements  of  society,  which  under  no 
other  circumstances  would  ever  rise.  In  its  desolating 
influence  on  the  institutions  of  religion,  it  paves  the  way 
for  scepticism  and  vulgar  infidelity,  as  well  as  for  the 
habits  of  gross  licentiousness. 

The  immediate  terrors  of  this  period  passed  away,  but 
its  demoralising  influence  continued.  The  Sabbath  was 
prostrated  ;  moral  and  religious  obligation  was  weakened,, 
and  Christianity  had  but  few  advocates  in  high  places. 
We  do  not  recollect,  that,  during  eight  years  of  one  con- 


THE  CHRISTIAN  CITIZEN. 


39 


tinuoiis  administration,  there  was  any  express  recognition 
of  a  divine  religion  from  the  executive  department,  and 
but  feeble  illustrations  of  its  virtue  anywhere  at  the  capi¬ 
tal.  The  plea  of  state  necessity  and  the  advantage  of 
rapid  intelligence  to  the  community,  legalised  the  dese¬ 
cration  of  the  Christian  Sabbath,  and  its  legitimate  result 
was  the  general  prevalence  of  a  lax  morality. 

Though  there  was  a  season  of  resting  from  political 
animosities,  after  the  battles  of  this  war  were  fought; 
there  was,  at  the  same  time,  too  much  countenance  every¬ 
where  given  to  the  loose  and  infidel  habits  of  men.  The 
agrarian  spirit  began  again  its  work,  and  seeking  to  throw 
off  the  supremacy  of  intellect,  demanded  freedom  from 
the  restraints  of  law  and  moral  obligation.  And  what¬ 
ever  we  may  think  of  the  times  that  succeeded,  their  mo¬ 
ral  results  cannot  be  overlooked  ;  and  we  are  bound  to 
refer  them  to  the  right  source.  We  have  not  a  doubt, 
that  the  best  intentions  governed  the  distinguished  Chief 
Magistrate,  and  we  impute  to  him  none  of  the  principles 
of  an  infidel  philosophy.  We  looked  with  lively  hope 
for  the  results  of  his  elevation,  and  anticipated  much 
popular  reformation  ;  though  our  fears  had  not  wholly 
subsided  in  view  of  his  previous  history.  We  remem¬ 
bered  the  resolute  spirit  and  the  moral  daring  of  the  sol¬ 
dier ;  the  vast  responsibilities  he  assumed  and  the  sum¬ 
mary  justice  that  he  executed.  As  to  the  right  of  such 
assumption,  and  the  necessities  that  demanded  it,  we 
have  nothing  to  say.  However,  the  great  body  of  the 
people  may  now  coincide  with  the  judgment  then  exer¬ 
cised,  it  was  an  experiment  which  the  genius  of  our 
government  will  sanction,  but  at  great  peril ;  and  though, 
in  a  solitary  instance,  the  result  may  be  salutary,  the 
principle  at  once  invalidates  our  chief  security,  the  sacred 


40 


THE  CHRISTIAN  CITIZEN. 


majesty  of  law.  This  is  rather  a  question  of  casuistry 
than  of  constitutional  or  statute  law,  and  as  such,  forming 
the  first  and  only  precedent  of  the  kind  in  this  country* 
should  be  seriously  considered.  For  if,  “  inter  anna, 
silent  leges”  then  our  constitution  and  laws  must  yield  to 
the  sword,  and  even  the  writ  of  Habeas  Corpus  be  left  at 
the  disposal  of  adventitious  military  power,  which  the 
constitution  has  not  trusted  to  the  hands  even  of  the 
Chief  Magistrate  himself,  nor  has  it  clothed  the  legis¬ 
lative  and  executive  powers  combined,  with  the  autho¬ 
rity,  to  proclaim  martial  law  over  private  citizens ,  by 
which  they  may  become  subjected  to  councils  of  war. — 
(See  Con.,  fifth,  and  sixth  amendments .) 

How  far  these  acts  of  military  power  and  of  personal 
responsibility,  may  have  encouraged  the  general  spirit  of 
insubordination  that  soon  ensued,  it  is  impossible  to 
decide.  From  a  variety  of  concurring  causes,  all  tending 
to  the  same  end,  it  required  but  a  solitary  commanding 
example,  to  settle  the  opinions  and  conduct  of  thousands. 
Events  long  maturing  were  approaching  a  crisis.  The 
clashings  of  party  and  the  indomitable  spirit  of  men  were 
impatient  of  control,  and  an  easier  morality  was  every¬ 
where  demanded.  Sources  of  intelligence,  and  means  of 
moral  culture  were  insufficient,  to  check  the  popular 
licentiousness,  and  providential  scourges  were  in  vain. 
Pestilence  swept  like  the  winds  through  almost  every 
dwelling,  and  universal  embarrassment  succeeded.  The 
demand  for  a  general  fast  in  view  of  the  public  calamity, 
was  answered  in  the  language  of  Jefferson,  “  this  country 
knows  no  religion ”  At  this  time,  the  growth  of  popular 
and  vulgar  infidelity  became  rapid  and  almost  universal. 
Our  cities  were  full  of  it,  and  its  halls  were  crowded 
with  the  flower  of  our  youth.  Its  victims,  its  preachers,, 


THE  CHRISTIAN  CITIZEN. 


41 


men  and  women,  domestic  and  foreign,  were  every  where, 
and  its  principles  and  purposes  assumed  every  variety  of 
shape.  It  came  in  the  name  of  liberty,  of  rational  reli¬ 
gion,  of  humanity.  In  meliorating  the  condition  of  soci¬ 
ety  it  would  reduce  its  criminal  law,  by  banishing  its 
penalties,  demanding  the  life  of  no  man,  the  murderer  not 
excepted. 

As  the  natural  result  of  these  things,  multitudes,  cast* 
ing  off  moral  responsibility,  and  setting  aside  all  forms 
of  law,  entered  upon  the  administration  of  justice  in 
their  own  way.  The  ruffian  in  the  street,  the  duellist, 
the  enraged  legislator,  and  crowds  of  excited  and  reck¬ 
less  men,  catching  the  same  spirit,  carried  forward  the 
fearful  work,  till  law  and  justice  were  but  a  name,  and 
powerless  before  the  storm.  To  this  very  hour,  the  mur¬ 
derer  stands  unrebuked  in  the  halls  of  legislation,  boldly 
avowing  his  adherence  to  his  shameless  “  code  of  honor,” 
in  open  contempt  of  the  laws  of  God  and  his  country, 
perjured  by  the  violation  of  his  own  oath.  Violent  and 
visionary  men,  contemning  the  whole  system  of  law,  and 
encouraged  by  the  vapid  speculations  of  transcendental 
philosophisings,  would  overturn  our  entire  social  system. 

The  striking  parallel  of  these  times  with  those  of 
Mr.  Jefferson’s  administration,  the  historian  has  yet  to 
write — and  with  a  discerning  hand  to  equalize  the  re. 
sponsibility  involved.  In  this  respect,  great  injustice 
may  have  already  been  done  to  individuals,  and  severe 
censure  fallen,  not  upon  the  most  guilty.  No  single  man 
can  either  cause  or  cure  the  multiplied  evils  that  have 
been  inflicted  upon  us.  The  disastrous  influences  of  war, 
a  general,  corrupt  public  sentiment,  and  the  violence  of 
party,  in  the  two  instances  before  us,  were  more  powerful 
than  the  principles  and  patronage  of  any  one  man,  what- 

4* 


42 


THE  CHRISTIAN  CITIZEN. 


ever  those  principles  and  patronage  may  have  been. 
And  we  must  remember,  that  it  is  public  sentiment  that 
makes  men  ;  rather  than  men,  singly  or  politically  asso¬ 
ciated,  that  form  the  public  sentiment,  and  that,  as  citi¬ 
zens,  we  must  share  in  all  the  responsibilities  of  public 
station. 

We  always  love  to  speak  well  of  our  country.  We 
highly  prize  its  institutions ;  and  we  regret  that  the 
foreign  traveller  will  take  no  more  pains  to  go  into  the 
secrets  and  the  charms  of  our  society,  and  not  judge  of  us 
alone  from  those  light  elements  that  float  upon  its  surface. 
And  we  regret  still  more,  that  the  stern  virtues  and  in¬ 
tegrity,  the  intellect  and  moral  sense  of  the  country,  have 
so  long  slumbered  over  the  violence  of  party  zeal.  The 
result  has  come  upon  us,  and  it  cannot  be  endured.  By 
all  confessed,  confidence  in  legislation  has  been  impair¬ 
ed;  the  press  subsidized  and  often  scurrilous  ;  the  Senate 
has  impaired  its  own  good  name,  and  the  Executive  office 
itself  become  disrobed  of  its  primitive  honor  and  dig¬ 
nity. 

We  believe,  however,  that  all  this  is  but  temporary, 
and  that  even  now,  it  has  begun  to  work  its  own  cure  ; 
not  so  much  from  the  want  of  elements  upon  which  to  act, 
as  from  the  fact,  that  the  people  are  tired  of  it,  and  that 
intelligent,  moral  principle,  will  no  longer  allow  its  ascen¬ 
dency.  The  elastic  energy  of  Christianity  still  lives,  and 

God,  hearing  the  cry  of  his  own  people,  restrains  the 
violence  of  men. 

There  are  signs  of  a  better  day.  The  more  respect- 
able  portion  of  the  public  journals  begins  to  wear  a  better 
character  and  breathe  a  milder  spirit.  The  press  demands 
an  abatement  of  its  own  nuisance,  and  the  redress  of  pub¬ 
lic  grievances ;  the  cessation  of  party  violence  and  pro- 


THE  CHRISTIAN  CITIZEN. 


43 


scription.  All  these  favorable  indications  appeal  to  the 
Christian  citizen,  demanding,  specially  from  the  moral 
and  religious  of  all  parties  their  active  co-operation. 

And  in  seeking  the  remedy  of  public  evils,  we  are  not 
to  rely  on  sudden  and  revolutionary  movements  ;  nor  on 
any  rapid  succession  of  changes  of  men  in  office  and  ge¬ 
neral  principles  of  government.  These  principles  are  too 
firmly  fixed,  or  snould  be  so,  to  admit  of  sudden  change. 
The  restless  and  radical  spirit  that  would  legislate  all 
evils  out  of  society,  and  multiply  statute  law,  to  reach 
every  action  of  life,  is  as  hopeless  as  it  is  imperious. 
Social  evils  do  not  come  upon  us  in  a  day,  nor  can  they 
be  removed  in  a  moment.  Evils  that  may  now  exist, 
have  been  of  gradual  growth,  and  had  their  origin  in  re¬ 
mote  and  perhaps  unseen  causes.  It  is  only  by  sub¬ 
stantial  industry,  virtuous  economy,  general  intelligence, 
a  rigid  morality  and  a  spiritual  religion,  that  the  manli¬ 
ness,  order,  stability  and  happiness  of  the  American  peo¬ 
ple  can  be  restored  and  confirmed.  And  this,  we  repeat, 
is  not  the  work  of  a  day  ;  nor  is  there  any  hope  of  per¬ 
manent  good,  but  from  those  religious  principles,  which 
lie  at  the  basis  of  the  social  constitution  as  well  as  of 
private  worth  and  vital  piety. 

Men,  even  in  the  social  state,  are  too  much  accustomed 
to  charge  upon  others,  specially  their  rulers,  the  evils 
which  the^  suffer.  JThe  embarrassments  of  the  commu¬ 
nity  become  so  identified,  and  habits  of  political  immoral¬ 
ity,  aie  often  so  incorporated  with  the  administration  of  the 
government,  and  that  too  with  the  consent  and  from  the 
demands  of  the  people,  that  the  government  itself  loses 
its  power  to  remedy  the  evils  it  may  have  created,  and 
must  wait  the  action  of  a  correct  public  sentiment.  It  is 


44 


THE  CHRISTIAN  CITIZEN. 


to  that  sentiment,  that  we  must  look.  This  is  what  we 
all  should  strive  to  create. 

The  system  of  purchase  and  proscription  on  party 
grounds ,  as  a  moral  question  simply,  must  not  be  permit¬ 
ted  to  become  the  settled  policy  of  this  government.  “  To 
the  victors  belong  the  spoils,”  must  be  erased  from  our 
records.  Promotions  to  office  and  removals,  on  the 
grounds  of  party  affinities,  are  alike  injurious  to  those  who 
bestow  and  those  who  receive  the  preferment. 

Thomas  Jefferson,  with  whom  this  system  may  be  said 
to  have  had  its  origin  in  this  country,  saw  the  necessity 
for  an  apology,  even  for  its  most  cautious  exercise,  at  his 
first  installment.  It  was  demanded,  he  says,  that  his 
administration  might  be  harmonious  and  unobstructed. 
With  this  secured,  his  only  inquiry  as  to  qualifications 
for  all  subordinate  office,  should  be,  “  Is  he  honest ;  is 
he  capable  ;  is  he  faithful  to  the  constitution  ?”  But  how 
easily  may  this  inquiry  be  forgotten,  and  new  qualifica¬ 
tions  required,  at  the  expense  of  moral  character  and  the 
constitution  ? 

The  letter  addressed  to  President  Munroe,  upon  the 
subject  of  his  cabinet  ministry,  from  one  who  succeeded 
him,  is  remembered  and  admired  by  all.  That  advice 
was,  to  pay  no  respect  to  party  relations,  but  to  select  the 
best  and  ablest  men,  irrespective  of  such  affinities.  This, 
no  doubt,  was  the  deliberate  judgment  of  this  man  of 
commended  “  Roman  virtue,”  and  it  did  much  towards 
his  own  subsequent  elevation.  But  it  was  one  thing,  to 
say  how  government  should  be  formed  and  administered, 
while  seated  at  the  Hermitage,  and  another,  actually 
so  to  administer  it,  when  the  burden  of  its  vast  respon¬ 
sibilities  was  assumed  amid  the  storms  and  waves  of 


THE  CHRISTIAN  CITIZEN. 


45 


party  violence,  and  the  clamors  of  political  aspirants, 
pressing  their  conflicting  claims.  To  administer  that 
governmemt  now,  on  principles  however  correct  and 
clearly  defined  in  calmer  moments  and  under  other  cir¬ 
cumstances,  11  hie  labor ,  hoc  opus  est  .” 

It  is  unreasonable  and  cruel  to  raise  men  to  office,  and 
then  obstruct  its  proper  functions.  We  may  throw  in¬ 
surmountable  obstacles  in  the  way  of  the  very  govern¬ 
ment  which  we  create,  and  literally  shake  its  foundations 
by  the  storms  of  popular  and  party  violence  :  and  shall 
we  then  charge  all  the  evil  upon  the  single  man,  whom 
we  have  thus  disabled  from  acting  on  his  own  prin¬ 
ciples,  and  from  carrying  out  his  own  purposes  ;  prin¬ 
ciples  and  purposes  which  we  may  have  sanctioned  and 
admired.  There  is  a  species  of  moral  rebellion  and  trea¬ 
son  here,  which  is  no  slight  peril  to  the  social  system. 
The  mariner  may  lay  his  course  direct  from  the  quiet  ha¬ 
ven  ;  with  fair  skies  and  starry  nights  sail  safely  and 
rapidly  on  his  w'ay  :  but  when  storms  and  winter  snows, 
and  dark  tempests,  “  come  down  upon  the  sea  ;  when 
neither  sun  nor  stars  for  many  days  appear,  and  all  hope 
of  being  saved  is  taken  away  then  he  may  “  undergird,” 
cast  his  anchors  or  “  unlaid”  his  burden  ;  but  there  is 
“  mutiny  on  board,”  and  amid  this  “  Euroclydon,”  what/ 
can  he  do  ?  Though  an  “  angel  stand  by  him,”  the  storm 
does  not  cease  :  he  is  wrecked  on  a  barbarous  coast. 

Amid  the  warring  of  moral  elements,  what  can  sterling 
integrity  do  ?  It  may  resist,  long,  manfully,  unimpaired: 
But  the  cry  from  out  the  winds  of  party  strife  is  deter¬ 
mined,  as  it  is  profane.  “  Though  the  administration  be 
pure  as  an  angel’s,  it  shall  be  overthrown,”  and  the  iron 
despotism  of  party  triumphs  :  the  distinguished  victim  is 
sacrificed  on  the  altar  of  Moloch. 


46 


THE  CHRISTIAN  CITIZEN. 


Providential  changes  and  new  popular  affinities  agitate 
the  public  mind  alternately  with  hope  and  fear.  The 
sublimest  moral  spectacle  is  seen.  The  government  of 
millions  entirely  changed  without  bloodshed  or  even  vio¬ 
lence.  But,  religious  principle  and  God,  we  fear,  were  too 
much  forgotten.  The  high  object  of  admiration  and  hope 
falls  to  the  dust,  and  a  nation  is  rebuked.  It  was  a  salu¬ 
tary  lesson,  and  like  Israel  of  old,  congregations  of  wor¬ 
shippers  through  the  land,  openly  bowed  in  recognition  of 
the  divine  chastisement. 

Again  a  noble  principle  is  avowed,  and  the  policy  of 
government  defined.  “  No  man  shall  be  removed  or 
proscribed  on  grounds  of  party  affinities.”  But  the  pri¬ 
vate  citizen  in  view  of  the  chair  of  state,  and  the  incum¬ 
bent  there  installed,  are  not  always  one  and  the  same. 
And  in  our  popular  government  and  social  character,  the 
reason  for  this  fact  should  be  seriously  considered.  Men 
are  human,  whether  in  private  life  or  on  the  throne ; 
and  under  the  pressure  of  “  state  necessity”  or  for  party 
purposes,  may  be  driven  from  their  own  principles,  to 
results  which  other  circumstances  would  have  forbid. 

The  remedy  for  all  this,  we  have  said,  lies  with  the 
people,  who  are  the  source  of  power  and  the  virtual  ex¬ 
ecutives  of  the  country.  It  is  for  them,  to  raise  and  incor¬ 
porate  into  all  the  departments  of  government,  those  ster¬ 
ling  principles  upon  which  it  was  founded.  That  false 
and  fatal  maxim,  “  this  government  knows  no  religion,” 
must  be  rebuked  by  the  actual  presentation  of  its  power 
in  the  all  pervading  demonstration  of  its  excellence.  A 
government  founded  on  Protestant  Christianity;  distribu¬ 
ting  by  acts  of  Congress  the  Christian  Scriptures ;  hold¬ 
ing  days  of  fasting  and  prayer  ;  requiring  belief  in  the 
truth  of  a  final  and  eternal  retribution  for  the  validity  of 


THE  CHRISTIAN  CITIZEN. 


47 


an  oath  ;  while  every  servant  it  employs  must  swear  fi¬ 
delity  on  the  inspired  records  ;  Such  a  government  *•  know 
no  religion  /” 

This  government  knows  no  particular  denomination  of 
Chrisiians  and  encourages  no  distinct  religious  party  or 
form  of  ecclesiastical  polity.  But  is  this  knowing  no  re¬ 
ligion  ?  There  is  a  common  religion — a  common  Chris¬ 
tianity — an  accredited  Gospel  of  a  Divine  Redeemer, 
which  this  government  from  the  first  acknowledged  and 
incoporated  into  its  elements  of  common  law,  and  in  a 
thousand  ways  recognised  the  claims  of  its  Author.  The 
bare  recognition  of  an  overruling  Providence  is  not 
enough.  This  infidelity  will  admit.  We  must  cling  to 
the  Christian  Scriptures  and  the  Christian  virtues. 

From  admiration  of  these  principles  and  from  deep  con¬ 
viction  of  their  importance  to  us,  we  often  refer  to  the 
spirit  and  example  of  our  fathers,  fresh  from  their  suffer¬ 
ings  and  strong  in  Christian  faith.  We  venerate  the  first 
Chief  Magistrate  of  our  country.  There  was  a  sublimi¬ 
ty  in  his  character  independent  of  his  religion  ;  but  it  was 
this,  that  adorned  most  the  soldier  and  the  statesman, 
and  this  will  be  his  lasting  monument,  when  the  achieve¬ 
ments  of  his  political  greatness  shall  pass  away.  And 
hence  it  was,  that  the  living  and  dying  testimony  of  his 
late  successor,  to  the  excellence  and  power  of  Christiani¬ 
ty,  came  like  a  divine  encouragement  to  the  hopes  and 
prayers  of  the  Christian  citizen.  It  was  as  the  returning 
of  the  long  loved  star,  precursor  of  day. 

The  great  ends  of  government  must  ever  be  kept  in 
view  both  by  the  people  and  their  rulers.  And  when 
meeting  the  responsibilities  and  discharging  the  duties  of 
Christian  citizens,  we  may  safely  confide  in  the  govern¬ 
ment  which  we  have  created,  and  demand  from  our  rulers 


48 


THE  CHRISTIAN  CITIZEN. 


those  securities  and  blessings  for  which  government  is 
ordained. 

“  Government  has  something  more  to  do,”  says  Mr. 
Webster ,  “  than  to  protect  industry,  and  secure  to  enter¬ 
prise  its  due  reward.”  It  has,  or  should  have  a  higher 
aim.  We  must  regard  the  moral  sentiments  of  the  com¬ 
munity.  “  Amid  all  the  efforts  and  sacrifices  for  the  ad¬ 
vancement  of  society  at  the  present  day,  \  have  thought,” 
says  this  distinguished  man,  “  that  the  influence  of  Gov¬ 
ernment  on  the  morals  and  on  the  religious  feelings  of 
the  community,  is  apt  to  be  overlooked,  or  underrated. 
I  speak,  of  course,  of  its  indirect  influence,  of  the  power 
of  its  example,  and  the  general  tone  which  it  inspires.” 

“  A  popular  government,  in  all  these  respects,  is  a  most 
powerful  institution  ;  more  powerful,  as  it  has  sometimes 
appeared  to  me,  than  the  influence  of  most  other  human 
institutions  put  together,  either  for  good  or  for  evil,  ac¬ 
cording  to  its  character.  Its  example,  its  tone,  whether 
of  respect  or  disrespect  to  moral  obligation,  is  most  im¬ 
portant  to  human  happiness  ;  it  is  among  those  things 
which  most  affect  the  political  morals  of  mankind,  and 
their  general  morals  also.  I  advert  to  this,  because  there 
has  been  put  forth  in  modern  times  the  false  maxim  that 
there  is  one  morality  for  politics,  and  another  morality 
for  other  things  ;  that  in  their  political  conduct  to  their 
opponents,  men  may  say  and  do  that,  which  they  would 
never  think  of  saying  or  doing  in  the  personal  relations 
of  private  life.  There  has  been  openly  announced  a  sen¬ 
timent  which  I  consider  as  the  very  concrete  of  false  mo¬ 
rality,  which  declares  that  “all  is  fair  in  politics.”  If  a 
man  speaks  falsely  or  calumniously  of  his  neighbor,  and 
is  reproached  for  the  offence,  the  ready  excuse  is  this — 

‘  It  was  in  relation  to  public  and  political  matters  ;  I  cher- 


THE  CHRISTIAN  CITIZEN. 


4$ 


ished  no  personal  ill  will  whatever  against  that  individual, 
but  quite  the  contrary ;  I  spoke  of  my  adversary  merely 
as  a  political  man.’  In  my  opinion,  the  day  is  coming 
when  falsehood  will  stand  for  falsehood,  and  calumny 
will  be  treated  as  a  breach  of  the  commandment,  whether 
it  be  committed  politically,  or  in  the  concerns  of  private 
life.” 

“  The  feelings,”  he  adds,  “  are  to  be  disciplined  ;  the 
passions  are  to  be  restrained  ;  true  and  worthy  motives  to 
be  inspired  ;  a  profound  religious  feeling  to  be  instilled 
and  a  pure  morality  inculcated  under  all  circumstances.” 

Such  sentiments  as  these,  borrowed  from  the  gospel, 
and  sustained  by  its  spirit,  the  Christian  citizen  and 
statesman  are  to  cherish  and  disseminate.  Before  these, 
when  pervading  private  life,  and  ennobling  the  offices  of 
state ;  vulgar  infidelity  will  retire ;  scepticism  refined, 
lose  its  charms  ;  public  justice  re-assume  its  prerogatives, 
and  law  become  secure  in  the  open  execution  of  its 
penalties. 

I.  From  the  foregoing  considerations  of  the  principles 
of  a  free  government,  the  sacredness  of  constitutional  law 
and  Ike  maintenance  of  legally  administered  justice  as¬ 
sume  an  importance  which  no  Christian  nor  casuist  can 
for  a  moment  overlook. 

The  people  of  this  country  have  long  rested  in  the 
fancied  securities  of  a  government  of  law.  To  all  sug¬ 
gested  fears  from  abroad  and  predictions  of  danger,  we 
have  had  one  standing  reply  :  “  Ours  is  a  government  of 
law,  and  not  of  will.”  And  so  confident  have  we  been 
in  this  strong  guaranty,  that  few  could  at  all  appreciate 
the  value  or  demand  for  that  patriot  and  Christian  senti¬ 
ment  of  Mr.  Wirt,  pledging  his  support  to  “  the  Constitu* 

5 


50 


THE  CHRISTIAN  CITIZEN. 


tion  and  Laws Still  less  perhaps,  did  they  see  the  ne-» 
cessity  for  the  injunction  Of  the  dying  Magistrate  “let 

THE  PRINCIPLES  OF  THE  CONSTITUTION  BE  CARRIED  OUT.” 

These  great  men  knew  the  value  of  constitutional  law. 
They  knew  more ;  the  necessity  of  moral  and  religious 
principle  for  its  support  and  administration :  And  no 
doubt  their  sagacious  minds  perceived  the  foreshadowings 
of  evil.  Their  cautions  were  needed,  and  their  counsels 
wise.  Experience  is  a  teacher  true,  and  severer  still. 

This  government  was  established  a  government  of  lav), 
in  contradistinction  to  a  government  of  will.  Its  found¬ 
ers  had  long  endured  the  oppression  of  the  one  and  ulti¬ 
mately  broke  from  its  chains.  As  far  as  human  foresight 
and  providence  could  do,  they  framed  a  constitution  and 
laws  for  the  other.  They  never  dreamed  that  the  sub¬ 
jects  of  its  protection  would  demand  its  revulsion  ;  least 
of  all  that  the  hand,  lifted  in  solemn  asseveration  to  main¬ 
tain  it,  would  ever  invalidate  its  claims  or  spurn  its  autho¬ 
rity.  The  restrictions,  limits  and  checks  to  delegated 
and  executive  power,  by  written  law,  appeared  abundant. 

But  experience  has  ever  shown,  that  law,  without  vir¬ 
tue  and  religious  principle,  is  vain  and  powerless.  The 
very  body  that  enacted  it  and  the  hand  that  should  exe¬ 
cute  it,  may  be  among  the  first  to  annul  and  annihilate  it. 

It  has  already  become  a  part  of  history,  that  the  will 
not  only  of  adventitious  parties,  but  the  force  of  individu¬ 
al  will  has  far  invaded  a  government  of  law,  and  that  mul¬ 
titudes  every  where  have  spurned  its  righteous  claims. 
Long  established  principles  of  legislation  have  been  set 
aside,  and  what  one  branch  of  the  government  has  set  up, 
another  has  subverted.  The  enactments  of  yesterday 
are  annulled  to-day,  or  rudely  assailed  and  erased  from 


THE  CHRISTIAN  CITIZEN. 


51 


the  statute  book.  Law  has  been  shorn  of  its  majesty  and 
the  constitution ,  of  both  our  civil  and  religious  liberties 
greatly  impaired.  Even  the  decisions  of  the  highest  ju¬ 
dicial  tribunal  have  been  scorned  and  set  aside.  The 
most  sacred  treaties  have  been  violated,  at  the  expense 
of  both  common  and  statute  law,  while  men  every  where 
assuming  the  responsibility  of  law  and  justice  have  war- 
red  upon  personal  security  and  life. 

And  these  things  too  have  met  their  crisis  and  a  re¬ 
form  is  demanded.  Regularly  administered  law  with  the 
severe  and  just  infliction  of  its  penalties  cannot  longer 
be  dispensed  with,  and  “  the  principles  of  the  constitution 
must  be  carried  out till,  from  the  humblest  cottage  to 
the  capitol,  their  majesty  shall  be  respected  and  re¬ 
vered.  The  Clnistian  citizen  pledging  his  respect,  obe¬ 
dience  and  vindication  of  the  constitution  and  laws  under 
which  he  lives,  and  proffering  to  rulers  and  magistrates  cor¬ 
dial  and  efficient  cooperation,  may  rightfully  expect  and 
demand  from  them  a  faithful  discharge  of  their  high  trust. 

II.  Another  subject,  and  not  wholly  foreign  to  the 
preceding,  is  the  faithful  regard  to  the  fulfilment  of  pro¬ 
mises. 

The  violation  of  the  public  faith  ;  denial  of  justice  to 
the  injured  and  oppressed  ;  the  disregard  of  treaties,  and 
virtual  annulling  of  contracts  form  a  melancholy  chapter 
in  the  history  of  this  country.  State  necessity,  not  only, 
has  been  pleaded  ;  but  the  providence  of  God  towards 
uncivilized  nations  adduced  in  justification  of  that  wast¬ 
ing  process,  which  has  driven  the  original  proprietors  of 
this  land  from  home  and  life,  till  scarce  a  remnant  re¬ 
mains. 

The  influence  of  commanding  example,  it  is  impossible 


52 


THE  CHRISTIAN  CITIZEN. 


to  trace,  yet  the  violations  of  the  public  faith  may  every 
where  be  seen  working  disastrously.  What  do  we  now 
see  through  the  land,  but  the  most  fearful  delinquency  of 
moral  obligation,  and  alarming  efforts  to  escape  even  legal 
responsibility?  Entire  sovereignties  are  meditating  the 
hazardous  experiment  of  repudiating  their  pecuniary  obli¬ 
gations  ;  and  corporate  institutions  dissolving  into  their 
irresponsible  elements,  are  leaving  the  innocent  to  suffer 
and  shaking  all  confidence  in  the  value  of  securities  and 
the  faith  of  promises.  It  may  truly  be  said,  that  this 
whole  nation,  in  its  very  questionable  law  of  bankruptcy, 
has  assumed  the  fearlul  responsibility  of  legalized  repu¬ 
diation.  As  a  question  of  casuistry,  we  must  feel  that 
in  this  act  of  national  supremacy,  a  giant  blow  has  been 
struck  at  the  basis  of  commercial  morality,  weakening 
every  where  the  sense  of  pecuniary  obligation. 

The  influence  of  these  high  proceedings  has  been  fast 
working  its  way  down  to  the  calculations  and  habits  of  the 
more  private  members  of  society,  who  from  such  prece¬ 
dents,  from  the  laws  of  bankruptcy,  or  from  their  embar¬ 
rassment  and  losses,  feel  at  liberty  to  repudiate  their  indi¬ 
vidual  debts,  and  set  aside  those  claims  which  otherwise 
would  remain  sacred. 

The  doctrine  of  repudiation  in  all  its  forms,  as  Chris¬ 
tian  citizens,  we  must  oppose.  We  would  unite  the  pul¬ 
pit  and  the  press,  the  judge  and  the  jury,  and  every 
where  speak  in  terms  of  the  most  decided  condemnation. 
In  the  moral  and  religious  community,  if  no  where  else, 
let  the  faith  of  promises  be  unimpaired.  Let  it  be  re¬ 
membered,  that  he  that  is  unjust  in  the  least  is  unjust  also 
in  much,  and  that  he  who  repudiates  his  extended  obliga¬ 
tions,  cannot  be  trusted  on  the  grounds  of  his  honesty,  in 
any  of  the  more  restricted  operations  of  life.  An  unfore** 


THE  CHRISTIAN  CITIZEN. 


53 


seen  inability  to  meet  our  engagements  does  not  free  us 
Irom  responsibility,  and  no  acts  of  compromise  nor  laws 
of  bankruptcy  can  annul  that  moral  obligation,  which  to  a 
Christian  is  stronger  than  human  law.  Compromise, 
bankruptcy,  repudiation  pays  no  debt,  and  where  either 
exempts  the  debtor  from  the  cruelty  of  an  oppressive 
creditor,  it  impairs  not  at  all  his  obligation  to  meet  every 
engagement,  when  he  shall  have  acquired  the  ability  to 
do  it.  A  Christian  citizen  may  rightfully  avail  himself  of 
the  advantages  of  compromise,  or  of  the  laws  of  bankrupt¬ 
cy  perhaps,  but  after  having  “  provided  for  his  own,”  that 
which  their  necessities  demand,  he  must  feel  every  debt 
he  owes  to  be  bin  ling  still. 

Repudiation  cannot  be  admitted  for  a  moment  any 
where,  and  least  of  all  by  those  communities,  which  as 
independent  sovereignties  exist,  not  by  the  supports  of  or¬ 
dinary  law,  but  by  the  faith  and  honor  of  nations.  How 
can  such  a  community  repudiate  its  debts  ?  Who  are  the 
state  ?  They,  who  live  and  are  here  to-day,  are  gone  to* 
morrow.  But  the  state  lives,  and  the  successors  of  repu¬ 
diating  rulers  live,  and  with  their  immunities,  must  as¬ 
sume  the  responsibilities  and  meet  the  claims  of  every 
creditor.  We  will  not  believe  that  one  of  these  confede* 
rate  sovereignties  will  ever  seriously  enter  upon  this  ha¬ 
zardous  experiment. 

A  sacred  regard  to  the  faith  of  promises  is  no  more 
essential  for  the  support  of  private  worth,  than  for  the 
reputation  and  existence  of  the  associated  and  corporate 
relations  of  society,  where  so  many  seem  to  lose  their 
personal  responsibility  and  sense  of  justice.  Still  more 
is  this  faith  essential  to  the  integrity  and  success  of  civil 
compacts.  The  first  may  respect  but  a  few  ;  here  all 
are  implicated.  In  one  case  you  pollute  the  spring  that 

5* 


54 


THE  CHRISTIAN  CITIZEN* 


rises  at  your  own  door  ;  in  the  other,  you  poison  the 
fountain  at  which  millions  drink. 

As  sovereignties,  repudiate  our  debts  ?  How  shall 
we  appear  to  the  eyes  of  civilized  nations  ?  A  few  years 
ago,  proudly  demanding  the  claims  of  our  citizens  and 
rushing  into  war  with  France  for  a  farthing,  and  now 
indebted  to  half  Europe  hundreds  of  millions  and  refuse 
to  pay  1  Upon  our  own  principles,  what  have  we  to  say, 
if  demands  ate  made  on  us  in  the  name  of  nations,  and 
on  the  principles  of  international  law,  Europe,  recog¬ 
nizing  us  in  our  national  sovereignty,  should  wade  the 
seas  and  bury  us  in  our  own  blood  ?  The  justice  of  our 
disgrace  and  doom  no  American  could  call  in  question. 
Rather  a  thousand  times  combine  the  ample  resources  of 
this  vast  country  and  restore  every  member  of  the  con¬ 
federacy  into  the  credit  and  confidence  of  the  world. 
Repudiate  our  debts,  we  must  not ;  we  cannot.  Do  it ; 
but  it  does  not  pay  them  ;  nor  cancel  obligation,  nor  lia¬ 
bility.  Nations  are  not  bound  by  mercantile  laws,  that 
bankruptcy  may  evade  ;  but  honor  and  moral  integrity 
are  the  bonds  of  state  ;  and  when  we  stand  bankrupt  or 
repudiate  our  debts  we  become  disgraced  and  outlawed 
from  the  fraternity  of  nations,  and  the  civilized  world  to 
whom  we  are  indebted,  may  justly  seize  on  our  estate 
and  confiscate  our  possessions,  as  we  distrain  the  goods 
and  chattels  of  the  insolvent  debtor  and  equalize  his 
assets  to  his  creditors. 

We  cannot  wholly  dismiss  this  subject  without  a  brief 
allusion  to  those  habits  which  have  greatly  contributed 
to  that  embarrassment,  which  so  severely  tries  the  moral 
integrity  of  men  ;  and  we  do  so  on  account  of  their  direct 
bearings  upon  the  question  of  morals. 

How  far  the  long  established  usages  of  mercantile  and 


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55 


commercial  life  may  have  contributed  to  the  present  con¬ 
dition  of  society  is  an  important  inquiry  ;  and  there  can 
be  no  doubt  that  a  revision  is  here  demanded.  There 
must  be  something  wrong,  or  such  sudden  and  general 
revulsions  could  not  so  often  occur  when  no  providential 
causes  intervene.  We  would  not  reject  the  system  of 
credit,  yet  all  allow  that  it  has  been  greatly  abused. 
And  those  who  have  sought  most  extensively  its  advan¬ 
tages,  have  shared  most  largely  in  pecuniary  embarrass¬ 
ments.  While  the  men  that  relied  at  first  on  their  own 
limited  resources,  and  persevered  modestly,  satisfied 
with  moderate  profits,  are  now  the  men  of  responsibility 
and  wealth,  resting  in  the  valuable  reflection  that  they 
have  been  the  makers  of  their  own  fortunes. 

It  is  not  for  us  to  say,  that  corporate  and  monied  insti¬ 
tutions  are  all  wrong,  and  of  questionable  moral  influ¬ 
ence  ;  but  the  principles  and  limits  of  their  safe  adminis- 
tration  seem  to  be  very  poorly  defined.  “  A  well-regula¬ 
ted  institution  of  this  kind,  all  allow  to  be  a  blessing. 
But  while  one  of  this  character  is  found  dispensing  its 
favors,  there  are  thousands  which  have  proved  disastrous 
to  all  parties  engaged  in  them. 

How  far  such  institutions  tend  to  relax  moral  obliga¬ 
tion  and  weaken  a  sense  of  personal  responsibility,  by 
presenting  temptations  to  dishonesty  stronger  than  men 
ought  ordinarily  to  encounter,  are  questions  of  serious  mo¬ 
ment.  And  whether  consolidated  wealth,  creating  power¬ 
ful  monopolies,  and  subjecting  men  to  dependence  upon 
their  pleasure,  is  not  destructive  of  that  kindness  and 
indulgence  on  the  one  hand,  and  of  that  keen  sense  of 
obligation  and  gratitude  on  the  other,  which  are  the  basis 
and  the  bond  of  the  social,  business  community,  v/e  are 
not  prepared  to  decide. 


56 


THE  CHRISTIAN  CITIZEN. 


That  universal  system  of  operation,  which  these  insti¬ 
tutions  have  adopted,  proffering  credit  not  alone  to  cha¬ 
racter,  business  talent  and  the  responsibility  of  the  borrow¬ 
er,  but  to  the  pecuniary  strength  of  the  security  he  offers, 
lays  the  ground  for  that  mutual  deception  and  distrust 
which  often  ends  in  the  bankruptcy  of  all  parties,  and 
the  relaxing  of  a  sense  of  moral  obligation  in  each.  The 
borrower  hazards  resources  that  are  not  his  own,  and 
the  lender  enforces  his  legal  claims  on  the  party  that  has 
received  no  benefit,  and  the  surety,  thus  unexpectedly 
involved,  while  he  bows  to  the  stern  mandate  of  the 
law,  never  feels  that  peculiar  moral  obligation  which  his 
own  immediate  contracts  create.  The  obligation  may 
be  as  strong,  but  it  is  of  another  kind,  and  as  he  meets  it, 
under  the  severity  of  a  rich  corporate  claimant,  reflecting 
perhaps  upon  the  integrity  of  the  borrower,  if  not  charg¬ 
ing  him  with  positive  delinquency,  there  is  obviously  on 
all  concerned  an  unfavorable  moral  influence. 

It  cannot  be  questioned,  that  the  whole  system  of 
credit  by  associated  corporate  bodies,  and  the  extended 
demand  for  its  facilities,  judging  from  the  developments 
of  the  last  twenty  years,  have  produced  no  very  favorable 
results,  either  to  the  pecuniary  interest  or  moral  character 
of  the  country.  Repeatedly  has  the  business  and  com¬ 
mercial  community  been  severely  tried  within  this  brief 
period,  wrecking  thousands  of  extended  fortunes,  while 
those  who  have  been  most  deeply  engaged  in  this  sys¬ 
tem,  and  those  who  have  sought  and  enjoyed  its  facili¬ 
ties,  are  among  the  severest  sufferers,  both  in  a  pecuniary 
and  moral  point  of  view.  And  we  have  often  thought,  that 
if  Solomon,  who  wrote  with  inspired  wisdom  for  a  people 
almost  wholly  pastoral,  and  to  them  said,  He  that  is 
surety  for  a  stranger  shall  smart  for  it ;  and  he  that 


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57 


hatelh  suretyship  is  sure  ;  A  man  void  of  understanding 
striketh  hands  and  becometh  surety  in  the  presence  of 
his  friend :  And  again  in  direct  caution :  Be  not  thou 
one  of  them  that  strike  hands,  or  of  them  that  are 
sureties  for  debts:  If  thou  hast  nothing  to  pay,  why 
should  he  take  away  thy  bed  from  under  thee  ?  We  say  if 
Solomon,  in  a  pastoral  age  and  to  a  pastoral  people,  thus 
wrote,  what  would  have  been  his  cautions  had  he 
written  for  the  present  day  ?  And  if  Paul,  the  Roman 
citizen  and  the  Hebrew  of  the  Hebrews,  amid  all  the 
enterprise  and  commerce  of  the  Augustan  age,  wrote, 
Owe  no  man  anything,  but  to  love  one  another;  writing 
note,  would  not  every  epistle  speak  the  salutary  admo¬ 
nition,  and  reveal  in  decided  terms  the  perils  of  sureti- 
ship  and  of  extended  obligations  ?  It  has  been  well 
said,  “the  debtor  is  the  natural  enemy  of  the  creditor,” 
and  where  payment  is  withheld,  the  creditor  becomes 
the  enemy  of  the  debtor,  and  no  disability  is  ordinarily 
heavy  enough  to  relieve  the  unfortunate  from  severe 
reflections,  if  not  imputations  of  actual  dishonesty. 

Long  experience  and  many  recent  events  have  shown 
that  monied  corporations  afford  no  increased  security  to 
capitalists,  nor  are  we  aware,  that  they  create  any  very 
enlarged  facilities  for  active  business  to  such  as  are 
entitled  to  credit  from  their  own  character,  talents  and 
personal  responsibilities.  On  the  contrary,  we  are  driven 
to  the  conclusion,  that  from  the  peculiar  character  of 
monied  corporations ;  the  security  they  require,  and 
their  relation  to  the  borrower,  that  there  is  often  less 
moral  obligation  felt  towards  them,  than  towards  an  ordi¬ 
nary  private  creditor,  and  as  none  of  that  interest  is 
directly  created  towards  him,  and  none  of  that  gratitude 
which  arises  from  the  kind  aid  of  the  rich  towards  the 


58 


THE  CHRISTIAN  CITIZEN. 


•  young  adventurer,  the  better  feelings  of  both  are  not  at 
all  brought  into  exercise. 

Whatever  maturity  of  reflection  we  may  have  brought 
to  this  subject,  and  wThatever  conclusions  we  may  have 
drawn,  such  is  the  state  of  the  world,  that  but  little  re¬ 
gard  can  be  secured  for  them,  at  the  present  time,  and  it 
is  chiefly  in  a  moral  point  of  view,  that  we  revert  to  this 
subject  at  all  ;  though  it  is  forced  upon  our  consideration 
by  the  utter  absorbing  of  millions  from  the  widow  and  or¬ 
phan,  wasted  fortunes  of  thousands  and  the  unparalled 
moral  delinquency  of  the  most  responsible  and  respect¬ 
able  of  men,  with  the  almost  entire  subversion  of  these 
very  institutions  themselves. 

We  would,  however,  request  the  casuist  and  the  ex¬ 
pounders  of  the  doctrines  of  political  economy,  to  bestow 
further  thought  upon  this  subject,  both  as  to  its  commercial 
bearings  and  moral  influences.  We  would  ask  those 
men,  who  in  the  senate,  at  the  hustings,  on  the  ex¬ 
change,  in  the  crowded  factories,  at  the  land-auction, 
and  amid  all  the  splendor  and  luxury  abounding,  so  loudly 
and  confidently  inquired  in  1836,  ‘  What  has  the  credit 
system  done  for  this  country  ?”  repeat  the  same  inquiry  in 
1843.  The  answer  shall  not  be  given,  in  prostrate  for¬ 
tunes,  private  losses,  general  bankruptcy  and  universal 
embarrassment,  but  in  that  wide  wreck  of  moral  charac¬ 
ter,  universal  distrust,  unparalleled  dishonesty  in  high 
places  of  trust,  which  the  wealth  of  commerce  cannot  re¬ 
pay,  nor  centuries  of  national  prosperity  repair.* 

*  Mr.  Barnard,  in  Congress,  says,  thatin  the  United  Slates  90  out  of 
every  100  who  buy  and  sell,  become  bankrupts  ;  in  England,  35  out  of 
every  100.  In  the  United  States  the  creditors  receive,  on  an  average, 
about  8  per  cent,  from  the  estates  of  insolvents  ;  in  England,  they 
repeive  ^bout  35  per  cent. 


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69 


111.  The  duty  of  selecting  men  as  Magistrates  and  Ru» 
lers  of  unimpeached  moral  integrity. 

We  are  driven  to  the  consideration  of  this  subject,  by 
that  party  spirit  and  proscription  which  so  often  disturbs 
and  endangers  the  safety  of  legislation  and  the  due  ad* 
ministration  of  law.  The  government  of  this  country  is 
not  of  that  self-perpetuating  character  which  frees  the 
people  from  responsibility  and  solicitude  in  its  adminis¬ 
tration  ;  but  it  is  created  by  the  people,  and  is  ordinarily 
what  they  will  it  shall  be.  In  such  a  government,  no¬ 
thing  is  more  to  be  feared,  than  the  administration  of 
party,  ever  active  to  perpetuate  its  ascendency.  Chafed 
by  opposing  interests,  its  operations  will  be  embarrassed, 
and  its  temptations  strong  to  corrupt  by  patronage,  or 
overawe  by  proscription.  We  have  seen  too  much  of 
this  to  doubt  its  reality  or  question  its  dangerous  ten¬ 
dency. 

Under  the  influence  of  party,  men  lose  the  remem¬ 
brance  of  their  own  avowed  principles  and  pledges  in 
private  life.  Places  of  trust  and  emoluments  of  office  are 
the  bribes  which  too  often  stain  the  hands  of  executive 
power  and  corrupt  the  aspirants  for  political  preferment. 
This  is  virtual  bribery,  and  needs  only  a  competent  tri¬ 
bunal  for  a  decision,  and  it  is  felony  at  law. 

Every  indication  of  general  uneasiness  at  this  party 
purchase  and  proscription,  is  a  happy  indication  of  re¬ 
form,  and  when  private  citizens  shall  refuse  to  aid  all 
party  aspirants,  and  no  more  beset  the  sources  of  govern¬ 
ment  patronage  with  petitions  for  office,  either  for  them¬ 
selves  or  others,  at  the  expense  and  removal  of  worthy 
incumbents,  then,  and  not  till  then,  may  we  hope  to  see 
this  demoralizing  system  done  away.  While  men  are 
corrupt  enough  to  sell  themselves  to  the  leaders  of  a  party 


60 


THE  CHRISTIAN  CITIZEN. 


administration,  or  to  government  at  all,  we  fear  that  there 
will  not  be  wanting  purchasers  to  pay  the  price  of  their 
profligacy.  While  we  hope  to  see  from  every  quarter 
and  from  every  class  of  the  community  such  decided  dis¬ 
satisfaction  with  this  corrupting  policy  of  patronage  and 
proscription  on  party  grounds,  we  are  confident  that  an 
effectual  remedy  is  to  be  found  no  where,  but  in  the  hands 
of  the  people.  And  it  becomes  the  duty  of  all  the  friends 
of  good  order  and  political  morality,  to  speak  in  decided 
tones  of  disapprobation,  that  a  correct  and  efficient  moral 
sentiment  may  bo  created  upon  this  vital  question.  The 
great  effort  should  now  be,  to  break  up  the  government  of 
party,  to  soothe  its  asperity,  and  restore  the  ascendency  of 
moral  principle,  making  capability  and  honesty  the  only 
essential  qualifications  for  office.  To  effect  this,  it  be¬ 
comes  the  duty  of  the  Christian  citizen,  to  select  and  ele¬ 
vate  men  as  magistrates  and  rulers  of  unimpeached 
moral  integrity. 

It  is  not  necessary  nor  desirable  that  religious  men 
retire  from  the  responsibilities  of  civil  liie,  but  they  are 
required  to  engage  in  more  vigorous  efforts  to  guard 
against  the  increase  of  that  corruption  which  already  so 
extensively  prevails,  so  that  men,  without  sufficient  quali¬ 
fications  may  not  thrust  themselves  forward,  and  by  the 
aid  of  associates  equally  unworthy,  demand  and  secure 
the  suffrage  and  support  of  Christians,  and  thus  become 
seated  in  the  most  responsible  places  of  trust,  as  our  law¬ 
givers  and  magistrates,  empowered  to  undermine  the  mo¬ 
rals  and  best  security  of  the  country. 

We  are  required,  as  Christian  citizens,  to  respect  and 
pray  for  our  rulers  and  all  in  authority  ;  that  God  would 
raise  up  good  men  to  make  and  administer  laws.  It  then 
certainly  becomes  our  duty  to  select  and  vote  for  such 


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61 


men,  and  for  such  men  only,  as,  from  their  intelligence 
and  moral  integrity,  we  can  safely  trust,  and  for  whom 
we  can  reasonably  implore  and  expect  the  divine  bene¬ 
diction. 

The  exercise  of  the  elective  franchise,”  says  Mr. 
TV  et>ster,  “  is  a  social  duty,  of  as  solemn  a  nature  as  man 
can  be  called  to  perform;  a  man  may  not  innocently  trifle 
with  his  vote  ;  every  free  elector  is  a  trustee,  as  well  for 
others  as  himself,  and  every  man  and  every  measure  he 
supports  has  an  important  bearing  on  the  interests  of 
others  as  well  as  on  his  own.” 

If  we  absent  ourselves  from  those  primary  assemblies, 
where  candidates  for  office  are  selected,  our  conduct  to¬ 
wards  them  should  be  a  decided  demonstration  of  our  ad¬ 
herence  to  correct  principles,  and  our  determination  to 
support  no  man  for  office  who  is  unworthy  our  confi¬ 
dence.  As  Christians,  we  are  bound  to  adopt  this  rule 
of  action,  and  equally  so  as  patriots.  We  will  al¬ 
low  it  possible  not  to  forfeit  Christian  character  by  reject¬ 
ing  this  principle  of  action,  but  who  can  be  a  patriot  and 
not  adopt  it  ?  What  is  patriotism  but  love  of  country  ? 
Can  that  be  love  of  country  that  commits  its  precious  in¬ 
terests  to  men  who  will  betray  them  ?  who  can  give  no 
guaranty  for  faithfulness  ? 

Let  it  be  distinctly  understood,  that  we  have  no  refer¬ 
ence  to  party  organizations,  nor  to  religious  sects.  Nor 
do  we  demand  or  advise,  that  candidates  selected  for 
office,  shall  be  professed  members  of  any  church  com¬ 
munion  :  But,  we  do  say,  that  as  Christians,  we  are  not 
at  liberty  to  select  and  aid  in  elevating  men  to  places  of 
trust,  who  have  not  the  requisite  qualifications  for  meet¬ 
ing  the  responsibilities  we  impose  upon  them. 

We  are  aware  that,  in  the  present  state  of  party  organ- 

6 


62 


THE  CHRISTIAN  CITIZEN*. 


ization,  questions  of  difficulty  may  be  met  which  will  for’ 
a  moment  greatly  embarrass  us.  But  we  are  never  to 
become,  in  any  sense,  the  instruments  of  party  dictation, 
unless  we  are  prepared  to  be  made  the  victims  of  party 
misrule  and  violence.  We  are  not  at  liberty  to  sacrifice 
our  principles  as  Christians  to  continue  or  countenance 
that  political  intrigue  and  corruption  which  often  invades 
alike  the  halls  of  legislation  and  the  sanctuaries  of  justice. 

It  is  in  the  power  of  the  moral  and  Christian  com¬ 
munity  to  check  at  once  this  giant  evil.  Not  by  the 
organization  of  new  parties ;  not  by  the  officious  obtru¬ 
sion  of  religion  in  any  form  ;  but  as  Christian  men  of  all 
parties,  to  decide  at  once,  that  under  no  circumstances 
shall  our  countenance  or  suffrage  be  given  to  men  desti¬ 
tute  of  intellectual  and  moral  qualifications  sufficient  to 
warrant  a  faithful  discharge  of  the  trust  we  commit  to 
them. 

It  may  be  pleaded  that  there  is  now  a  crisis  and  some 
important  interests  involved,  and  that  others  under  the 
same  Christian  and  moral  obligations  will  not  be  gov¬ 
erned  by  our  example.  There  will  always  be  a  crisis 
pleaded,  and  important  principles  said  to  be  involved. 
But  no  crisis  is  so  great,  and  no  principles  so  important,  as 
that  crisis  and  those  principles ,  which  we  are  now  con¬ 
sidering.  The  crisis  has  arrived  when  virtue  and  mo¬ 
rality,  political  integrity,  or  political  profligacy  and  gen¬ 
eral  desecration  of  moral  principle,  are  to  be  sustained 
or  abandoned  by  the  moral  and  religious  portions  of  the 
community.  The  great  question  is  to  be  settled,  whether 
Christian  citizens  are  to  be  governed  by  the  spirit  and 
laws  of  their  religion  in  the  exercise  of  their  civil  rights, 
or  submit  to  the  domination  of  blind  and  reckless  party 
zeal.  Though  Christians,  we  do  not  cease  to  be  citizens 


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63 


of  the  state,  nor  can  we  in  one  relation,  either  forfeit  or 
resign  the  rights  and  responsibilities  of  the  other.  And 
it  is  a  part,  and  an  important  part  of  our  religion,  to 
study  and  secure  the  advancement  of  the  public  safety 
and  morality,  by  exercising  our  civil  rights,  and  meeting 
our  political  obligations,  with  a  strict  regard  to  the  divine 
precepts.  It  is  in  this  way  only  that  we  can  be  good 
citizens,  and  at  the  same  time  maintain  our  Christian 
integrity.  It  is  in  this  way  that  we  are  to  prepare  the 
government,  which,  in  common  with  others  of  our  fellow- 
citizens,  we  have  framed,  to  return  to  us  that  protection, 
and  to  secure  those  ends  for  which  it  was  originally 
designed.  It  is  this  way,  too,  that  we  may  keep  out  the 
seeds  of  corruption  and  the  elements  of  discord,  which 
Other  and  fatal  influences  may  plant  in  the  vitals  of  our 
social  system. 

We  cannot  doubt  that  the  best  men  of  all  parties 
desire  to  see  these  principles  revived  and  sustained  ;  and 
we  believe  that  it  is  in  the  power  of  the  moral  and  reli¬ 
gious  portions  of  the  community  to  redeem  them  trium¬ 
phantly.  Their  influence  should  always  be  salutary, 
and  in  many  cases  it  may  be  controlling,  and  happily 
adjust  the  balance  of  power  in  the  selection  of  men  for 
office  in  every  party;  and  this  can  be  done  by  refusing 
to  sacrifice  or  compromit  their  moral  and  religious  prin¬ 
ciples  to  any  temporary  or  party  purposes.  Not  only  so 
but  it  is  their  duty  also  for  the  sake  of  their  example,  to 
say  distinctly,  that  they  will  not  be  overruled  in  the  dis¬ 
posal  of  their  votes  by  the  decisions  of  party.  The  man 
that  sells  himself  to  party,  throws  away  the  shield  of  his 
virtue  and  the  last  security  of  his  patriotism.  A  Chris¬ 
tian  citizen  cannot  do  it. 

It  is  upon  the  foregoing  principles  alone,  that  we  can 


61 


THE  CHRISTIAN  CITIZEN. 


guard  against  those  baleful  influences,  which  in  past 
ages  brought  on  the  fatal  union  of  church  and  state,  in 
which  the  state  was  corrupted  and  the  church  died. 

Already  political  parties  approach  whole  denominations 
of  nominal  Christians  with  virtual  bribes,  and  seek  to 
bind  them  to  their  respective  interests  by  redeemed 
pledges,  which  it  was  wrong  to  make  and  which  it  is 
robbery  to  fulfil.  At  the  same  time  others  are  rebuked 
for  resisting  these  approaches,  and  for  their  maintenance 
of  constitutional  law  and  moral  rectitude. 

In  the  face  of  all  this,  we  should  remember  that  while 
Christians,  we  are  also  citizens  of  the  commonwealth ; 
and  that,  in  discharging  our  duties  to  the  state,  we  are 
bound  by  the  principles  of  our  religion.  We  are  to  ren¬ 
der  unto  Ceesar  the  things  that,  be  Caesar’s,  and  unto  God 
the  things  that  are  God’s.  Civil  and  political  action  in 
all  their  details  demand  the  conservative  influence  of  a 
divine  Christianity.* 

*  The  following  patriotic  and  Christian  sentiments,  are  from  the 
aged  and  distinguished  correspondent  A.  A.  of  the  New-York  Obser¬ 
ver,  whose  name  is  enough  to  commend  his  opinions  to  every  one. 

“  If  Christians  would  exercise  their  right  of  suffrage  conscientiously, 
in  the  fear  of  God,  and  with  a  single  eye  to  his  glory  ;  and  if  pious 
men,  well  qualified  for  public  stations,  would  deny  themselves,  and 
consent  to  go  into  stations  of  influence  and  usefulness,  much  might 
be  done,  if  not  to  purify  our  halls  of  legislation,  yet  to  preserve  them 
from  total  destruction  by  mingling  with  them  the  conservative  influ¬ 
ence  which  genuine  piety  would  produce.”  *  *  “  Let  the  pious  then 
combine  their  influence,  and  bring  forward  as  candidates  for  public 
stations,  men  of  piety  and  talent.  It  is  not  meant  that  a  sectarian 
influence  should  be  brought  to  bear  on  our  elections.  Few  things,  in 
a  government  like  ours,  are  more  to  be  dreaded.”  *  *  “  The  certain 
consequence  of  any  one  denomination  attempting  to  acquire  a  poli¬ 
tical  influence,  will  be  to  unite  all  other  denominations  against 


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§  II.  THE  INFLUENCE  OF  RELIGIOUS  PRINCIPLES  AND 
OF  ECCLESIASTICAL  ORGANIZATIONS  IN  FORMING  THE 
CHARACTER  OF  CIVIL  INSTITUTIONS. - 

While  the  civil  government  greatly  affects  religion, 
in  aiding  or  checking  the  diffusion  of  its  spirit,  and  shap¬ 
ing  its  ecclesiastical  organizations  :  religion  does  much 
towards  imparting  vitality  to  government,  and  in  mitiga¬ 
ting  or  enhancing  the  severity  of  its  features,  as  well  as 
contributing  to  the  character  of  its  original  structure. 
Hence  the  iron  arm  of  Pagan  and  Mahomedan  despot¬ 
ism  ;  the  almost  equal  tyranny  of  Spain  and  the  Italian 
states.  It  is  from  this  same  reciprocal  action  of  state 
polity  and  religion,  that  we  meet  every  where,  with  the 
darkness  and  cruelty  of  the  Romish  communion,  the 


them.  ’  *  *  11  Let  Christians  of  every  denomination  unite  to  elect 
good  men,  men  of  wisdom  and  integrity,  who  would  honestly  aim  at 
the  good  of  the  commonwealth.”  *  *  “In  a  government  such  as 
ours,  good  men  must  come  forward  and  claim  and  exercise  their 
rights,  or  the  consequences  will  be  fatal.  There  are  already  ominous 
appearances  in  our  political  horizon.  We  have,  within  a  few  years, 
witnessed  events  which  the  founders  of  our  political  institutions 
never  apprehended.  Dangers  thicken  around  our  once  happy  coun¬ 
try.  While  every  thing  is  proceeding  prosperously,  Christians  may 
be  indulged  in  their  love  of  retirement  and  peace ;  but  when  tho 
republic  is  in  jeopardy,  it  behooves  them  to  come  out  and  exert  their 
influence  to  preserve  our  free  institutions,  and  to  ward  off  those 
evils  which  threaten  to  mar  or  destroy  our  peace,  order,  and  liberty. 
There  is  no  need  for  them  to  embark  zealously  in  party  politics.” 
*  *  “  It  would  be  wisdom  in  them  to  cast  their  vote  in  favor  of  a 
candidate  whose  politics  differed  from  their  own  in  regard  to  the 
expedience  of  particular  laws  and  measures,  provided  he  was  a  truly 
good  man.” 


6* 


66 


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most  restricted  rights  of  citizenship  among  the  people. 
We  find  the  mixed  and  anomalous  confederacies  of  Ger¬ 
many,  Holland  and  Switzerland,  with  the  equally  anoma¬ 
lous  character  of  the  churches  of  the  Heidelberg  and 
Helvetic  faith  :  the  kingdom  of  Great  Britain  with  its 
republican  and  aristocratical  Parliament,  and  its  nominal 
monarchy,  clinging  to  its  own  fading  shadow,  with  its 
unstable  church,  as  crowding  dissenters  and  a  teeming 
population  are  demanding  the  fullest  liberty  of  the 
gospel.  And  hence  it  is,  we  have  the  solitary  spectacle 
of  our  free  institutions  with  the  Scotch  presbytery  shorn 
of  its  original  and  unscriptural  assumptions,  and  Inde¬ 
pendency  in  its  various  forms,  reserving  to  itself  its 
inherent  rights,  and  acknowledging  no  superior  but  its 
Divine  Master.*  Every  ecclesiastical  polity,  harmoni¬ 
sing  with  other  forms  of  civil  government,  is  obviously 
not  indigenous  to  this  soil ;  and  whatever  may  be  its 
pretensions  to  a  heavenly  origin,  in  its  outward  frame¬ 
work  it  receives  but  little  sympathy  from  our  free  insti¬ 
tutions,  and  its  influence  upon  our  civil  polity  becomes  a 
question  of  interest  to  every  citizen. 

From  these  considerations  we  shall  speak  freely,  and 
we  hope  kindly,  of  ecclesiastical  institutions  as  at  pres¬ 
ent  existing  among  us,  and  as  these  shall  be  found  to 
favor  the  stability  of  our  government  and  the  growth  of  a 
spiritual  religion,  they  claim  our  confidence  and  support. 

If  we  mistake  not,  there  is  often  gleaming  from  the  lift¬ 
ed  folds  of  the  ancient  economy,  and  still  more  clearly  to 
be  met  in  the  Gospel,  indications  of  truths  and  command¬ 
ing  principles,  which  go  far  to  settle  the  nature  of  that 

*  It  has  been  said,  that  Mr.  Jefferson  was  indebted  for  some  of  the 
finest  republican  features  of  his  Declaration  of  American  Indepen¬ 
dence  to  the  elaborate  constitution  of  a  certain  Independent  Congre¬ 
gational  Church. 


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67 


government,  which  is  best  fitted  to  the  enlightened  and 
Christian  state  of  the  world.  And  with  this  conviction, 
we  are  driven  to  the  consideration,  yea,  the  cordial  adop¬ 
tion  of  those  sentiments  in  religion,  and  those  principles 
of  ecclesiastical  polity,  which  most  harmonise  with  these 
scriptural  views.  There  are  religious  sentiments  and 
ecclesiastical  organizations  which,  in  their  legitimate  ac¬ 
tion,  have  ever  proved  themselves  friendly  to  the  civil  and 
religious  liberties  of  mankind.  It  was  in  view  of  these 
sentiments,  that  the  observing  and  sagacious  foreigner, 
to  which  we  have  before  alluded,  while  looking  over  this 
country,  and  searching  the  more  latent  causes  of  its  civil 
immunities,  deliberately  writes,  that,  “  The  religion  which 
declares  all  are  equal  in  the  sight  of  God,  will  not  refuse 
to  acknowledge  that  all  citizens  are  equal  in  the  eye  of 
the  law.”  And  with  equal  justice  and  beauty  added, 
“  This  same  religion  is  the  companion  of  liberty  in  all  its 
battles,  and  in  all  its  conflicts ;  the  cradle  of  its  infancy 
and  the  divine  source  of  its  claims.” 

And-what  religion  is  this  ?  What  are  its  sentiments 
and  its  ecclesiastical  polity  1  This  man  had  gone  into 
the  heart  of  New  England,  to  its  firesides,  to  its  social 
circles  of  religious  culture,  and  to  the  republican  arrange¬ 
ments  of  its  primitive  churches.  And  it  was  thence  he 
traced  the  legitimate  action  of  Christian  sentiment  and 
order  on  the  civil  institutions  and  political  movements  of 
the  country. 

If  wre  revert  to  the  days  of  the  Stuarts  of  England,  and 
the  conflicts  of  those  sanguinary  times,  we  shall  find  a 
given  set  of  religious  opinions  in  most  powerful  action, 
and  all  tending  to  the  revulsion  of  long  established  orders 
of  priestly  and  church  oppression,  and  which  found  their 
end  only  in  the  security  of  personal  and  equal  rights,  in 
the  polity  of  the  church,  as  well  as  in  the  order  of  the 


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state.  If  we  travel  farther  into  the  past,  and  review 
the  scenes  enacted  on  the  continent  of  Europe,  when  al¬ 
most  universal  darkness  and  oppression  reigned,  we  shall 
there  find  this  same  peculiar  class  of  religious  opinions, 
working  manfully,  and  ultimately  rising  in  the  majesty 
and  power  of  the  Reformation.  Their  end,  at  that  time, 
was  the  same,  the  security  of  equal  rights  in  the  church, 
and,  as  far  as  the  age  allowed,  an  increase  of  civil  liberty. 
And  we  may  say,  that  the  germ  of  political,  as  well  as  of 
ecclesiastical  freedom,  then  sprung  forth,  and  we,  who 
now  live  in  all  the  benefits  of  both,  owe  to  the  Puritan  of 
England,  to  the  Monk  of  Germany,  and  the  indomita¬ 
ble  spirits  of  Switzerland,  more  than  we  can  ever  pay. 
We  acknowledge  the  debt,  not  in  insolvency,  but  in  the 
richness  of  the  treasure,  which  in  faithfulness  to  them 
and  the  world,  we  must  defend  and  transmit  unimpaired. 

We  need  not  say,  that  it  was  the  spirit  of  the  Gospel ; 
a  simple,  scriptural  faith  ;  a  church  of  equal  orders  in  its 
ministry,  and  of  equality  of  rights  in  its  members,  that 
governed  these  men,  and  girded  them  for  such  achieve¬ 
ments.  We  have  history  as  the  memorial  and  preserver 
of  their  faith  and  their  aims.  And  that  historian  who  was 
no  friend  to  the  one  and  a  bitter  enemy  of  the  other,  has 
declared  that  England  owes  to  the  Puritans  all  the  liberty 
she  now  enjoys.*  The  commonwealth,  under  Cromwell, 
brings  double  weight  to  this  high  testimony.  Here  was 
a  warring  of  principles,  both  political  and  religious,  which 
cannot  be  misunderstood.  They  were  the  religious  prin¬ 
ciples  of  Geneva,  and  the  kindred  political  principles  of 
equal  rights  among  mankind,  in  both  civil  and  ecclesias¬ 
tical  institutes.  And  the  courtiers  of  kings,  and  the  cour¬ 
tiers  of  prelates,  together  with  the  presbytery,  clamorous 


*  Hume. 


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69 


of  divine  right,  were  all  combined,  haud  passibus  cequis , 
against  them.* 

At  this  time  it  must  be  acknowledged  there  were  other 
religious  sentiments  and  other  principles  of  ecclesiastical 
polity,  which  were,  and  ever  have  been,  in  vigorous 
action  against  the  sentiments  and  principles,  both  poli¬ 
tical  and  religious,  of  the  Reformers  and  the  Puritans. 
And  history  has  decided  as  clearly,  that  these  sentiments 
and  orders  of  church  have  ever  sympathised  with  gov¬ 
ernments  wholly  foreign  to  our  own,  and  which  are  at 
war  with  its  genius  and  its  aims.  These,  wherever 
found,  must  be  working  against  the  equalising  influence 
of  free  institutions,  both  of  the  church  and  the  state.  If 
it  be  true,  that  “  the  religion  that  declares  all  are  equal 
in  the  sight  of  God,  will  not  refuse  to  acknowledge  that 
all  citizens  are  .eijual  in  the  eye  of  the  law  then 
surely,  the  religion  that  declares  all  men  are  hoc  equal 
in  the  sight  of  God,  will  demand  a  distinction  in  the  eye 
of  the  law.  And  is  it  not  so  ?  Who  opposed  the  rise  of 
free  institutions  in  Switzerland,  Germany  and  France  ? 
The  papacy  of  Rome.  And  it  does  so  to  this  hour.  Who 
opposed  the  action  of  free  institutions  in  England  1 
Rome  alone  ?  No  ;  but  all  and  equally  the  fast  friends 
of  the  Prelacy.  Here  the  prelacy  and  the  papacy  go 
hand  in  hand.  And  which  warred  the  best,  and  waded 
deepest  in  blood,  let  history  decide.  To  whom  did  the 

*  The  general  diffusion  of  knowledge  as  well  as  an  increase  of 
civil  liberty,  was  an  object  uniformly  sought  by  the  friends  of  the 
Reformation,  and  the  same  has  steadily  been  pursued  by  the  advo¬ 
cates  for  popular  rights  every  where.  The  most  enlightened  period 
of  English  history,  when  the  foundation  of  the  Royal  Society  was 
laid,  and  many  other  of  her  most  valuable  institutions  were  projected, 
was  during  the  commonwealth,  under  Cromwell.  But  when  did  the 
Romanists,  or  the  fast  friends  of  high  church  principles,  ever  unit$ 
to  advance  the  cause  of  popular  education  1 


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advocates  of  the  divine  right  of  kings  and  of  passive  obe¬ 
dience  look,  but  to  the  defenders  of  the  divine  right  of 
the  Prelacy  and  its  apostolical  claims  to  all  the  immu¬ 
nities  of  the  gospel,  and  the  passive  submission  of  men 
to  their  exclusive  ministrations  ?  Did  not  the  apostate 
James  I.,  who,  with  lifted  hands  swore  to  maintain  the 
“  solemn  leaSue  and  covenant”  of  the  Kirk  of  Scotland, 
become  so  charmed  and  intoxicated  with  this  harmony! 
that  as  he  passed  the  Tweed,  within  nine  months, 
avowed  it  as  his  daily  motto,  “  No  bishop ,  no  king !” 

And  it  is  seriously  doubted  whether  the  English  throne 
could  stand  and  her  costly  aristocracy  live,  were  it  not  for 
her  bench  of  bishops  and  her  exclusive  church.  The 
national  sympathy  between  the  monarchical  aristocracy 
and  the  ecclesiastical  orders  before  us,  has  always  been 
c  ear  and  strong,  and  it  was  never  more  so  than  now, 
though  shorn  of  much  of  its  power  to  act. 

While  we  wish  as  far  as  possible  to  avoid  the  appear¬ 
ance  of  partizan  zeal  and  all  invidious  comparisons,  it 
will  be  necessary  for  us  to  speak  more  often  of  the  papa¬ 
cy  of  Rome  and  of  the  prelacy  of  England,  than  of  any 
other  parties.  Not  because  these  are  the  only  denomina¬ 
tions  where  these  principles  have  appeared,  but  because 
they  here  find,  from  the  politico-ecclesiastical  structure  of 
these  two  communions,  their  most  genial  and  favorable 
associations— so  much  so,  that  the  responsibility  of  their 
origin  and  maintenance  lies  almost  exclusively  with  them. 
Yet,  let  it  be  distinctly  understood  that  it  is  principles, 
and  not  men  or  sects,  which  we  are  reviewing  and  from 
which  we  are  compelled  to  dissent. 

We  are  all  acquainted  with  the  action  of  these  princi¬ 
ples  in  the  time  of  our  revolution,  and  with  all  the  noble 
exceptions  that  these  times  record,  there  were  few  to  be 
found  who  adopted  the  doctrines  of  divine  right  in  the 


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iilergy  or  of  exclusive  power  in  any  church,  that  favored 
the  liberal  sentiments  of  the  revolution  and  who  joined  in 
the  struggles  of  that  day.  Men  of  Puritan  principles 
and  faith  were  the  advocates  and  the  founders  of  our  free 
institutions.  Others  were  sheltered  from  the  storm  or  re¬ 
tired  to  the  protection  of  “  legitimacy”  in  their  native 
land.# 

The  ascendency  of  the  evangelical  sentiments  of  the 
Reformers  and  the  Puritans  has  been  so  general  and 
the  minds  of  the  people  so  engrossed  in  cares  inci¬ 
dent  to  a  young  and  growing  country,  that  little  atten¬ 
tion  has  been  given  to  the  secret  workings  of  opposing 
sentiments,  or  to  the  growth  of  other  ecclesiastical  claims. 
The  decided  victory  achieved  in  England  at  the  downfall 
of  the  Stuarts,  contributed  to  quiet  our  fears  as  to  the 
return  of  the  evils  of  their  disastrous  reigns. 

But  times  have  somewhat  changed,  and  the  shaken  dy¬ 
nasties  of  Europe  are  looking  around  for  the  old  securi¬ 
ties  to  the  “  divine  right  of  kings,”  in  the  -  divine  right 
of  priests”  and  churches.  And  if  we  mistake  not,  we 
shall  hear  again,  “  no  bishop,  no  king” 

We  cannot  misunderstand  the  action  of  Catholic  go¬ 
vernments  on  the  continent  of  Europe,  and  their  efforts 
to  establish  their  faith  every  where.  Nor  can  we  misun¬ 
derstand  that  remarkable  retrogression  in  England,  of 
bishops  and  churches  toward  the  sentiments  and  usages 
of  Popery.  There  is  obviously  a  reunion  of  ecclesiasti¬ 
cal  opinions  and  efforts  to  sustain,  not  only  the  divine 
right  of  church  prerogatives,  but  the  divine  right  of  kings 
also.  And  who  are  sympathising  in  these  movements  ? 
Are  they  the  friends  of  free  institutions  ?  Are  they  the 

*  It  may  be  said  Washington  was  an  Episcopalian,  and  Caroll  of 
Carolton,  a  Catholic.  True  they  were,  but  neither  were  high-church¬ 
men  or  exclusive  religionists. 


72 


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iriends  of  freedom  any  where  ?  It  is  not  for  us  to  dis¬ 
guise  the  fact  that,  there  are  men  every  where  who  sym¬ 
pathise  in  all  the  movements  to  sustain  and  advance  these 
arrogant  principles.  And  we  are  free  to  say,  that  these 
high  church  principles  any  where,  and  in  whatever  com¬ 
munion,  are  hostile  to  free  institutions  in  the  state,  and 
are  to  be  met  and  opposed  alike  every  where. 

There  is  a  tendency  in  the  times  to  laxness  in  religious 
sentiments,  to  liberty  bordering  on  licentiousness,  and 
these,  where  Christianity  is  not  wholly  discarded,  uni¬ 
formly  resort,  with  boastful  confidence,  to  mere  forms  and 
ceremonies,  to  the  rejection  of  a  spiritual  religion.  This 
is  not  confined  exclusively  to  any  one  communion,  but  is 
diffusing  its  leaven  in  every  direction.  Rather,  we  should 
say,  it  is  working  itself  out  of  every  spiritual  association 
of  the  Christian  family,  and  urging  its  way  back  to  its 
original  source,  the  bosom  of  that  communion  whence  it 
sprung.  We  hear  the  lofty  tone  of  li  divine  right  ”  not 
alone  from  the  papacy  and  the  prelacy,  but  sometimes,  as 
of  old,  from  the  aspiring  presbyter,  and  even  the  descend¬ 
ant  of  the  Pilgrims  will  talk  of  his  scriptural  system. 
There  is  also  an  unmanly,  if  not  an  unholy,  effort  to  re¬ 
flect  upon  that  Bible ,  which  has  cheered  millions  for  cen¬ 
turies  with  its  pure  translation  of  the  original  Scriptures, 
and  a  natural  demand,  that  all  shall  be  under  one  symbol 
or  not  of  Christ.  There  is  also  a  feeble  return  to  the 
habits  and  “  rags”  of  the  sixteenth  century,  when  the 
pious  and  learned  Hooper  was  persecuted  and  imprison¬ 
ed,  for  refusing  the  “  frock  and  the  surplice,”  at  his  in¬ 
stallment  as  a  bishop.  Grave  ecclesiastical  bodies  are 
commending  to  their  clergy  mere  articles  of  dress,  while 
prelates  are  ordering  the  arrangements  of  church  furni¬ 
ture,  with  all  the  interest  that  essential  verities  demand. 
Just  as  if,  di apery,  silk  and  lawn,  had  anything  to  do  with 


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73 


Christ  or  his  ministry,  or  the  manner  in  which  the  com¬ 
munion  table  shall  stand,  with  the  faith  that  partakes  of 
its  elements.  All  of  this,  wherever  found,  is  tending  to¬ 
wards  Rome,  and  strengthening  the  arm  of  the  Man  of 
Sm.  Chiistians,  and  as  Christian  citizens,  we  must 
piotest  against  it.  It  is  the  genius  of  anarchy  in  the 
state,  begetting  intolerance  in  political  action,  as  in  church 
enactments. 

If  we  were  under  the  Jewish  economy,  with  the  insti¬ 
tutes  of  rites  and  typical  service,  we  should  defend  and 
hallow  the  mitre,  the  vest  and  the  fringes  of  the  priestly 
garments— yea,  the  candlestick,  the  snuffers,  the  incense 
and  the  ashes  of  the  altar,  we  would,  if  necessary,  con¬ 
tend  for ;  but  now,  we  dismiss  the  whole  and  believe  it 
both  foolish  and  wicked  to  carry  over  to  a  simple, 
unsymbolising  gospel  either  Aaronical  or  pagan  exter¬ 
nals  :  and  above  all  when  we  remember  their  popish  ten¬ 
dencies,  how  they  were  once  advocated  and  enforced  by 
tne  prelacy,  what  wars  they  have  occasioned,  and  what 
blood  has  been  shed  in  their  defense  and  enforcement 
upon  others,  we  should  more  than  reject  the  whole. 
\  es,  with  our  Puritan  ancestors,  refuse  them  for  con¬ 
science  sake,  as  the  symbols  and  the  sanction  of  a  cor¬ 
rupt,  false  and  bloody  system. 

It  is  with  profound  humility  and  regret  that  we  are 
obliged  in  giave  discussion  to  allude  to  such  insignificant 
pjenlities  as  clerical  dress,  and  but  for  records  of  truth, 
no  one  could  dream  of  its  importance.  Its  past  history 
demands  a  notice  of  its  origin.  When  the  church  visible 
went  to  Rome,  with  the  throne  she  inherited  heathenism, 
and  exchanged  the  spiritual  favor  of  God  for  the  protec. 
tion  of  Caesar.  To  adorn  and  dignify  religion,  and  com¬ 
mend  it  to  heathen  Rome,  the  Roman  toga  became  the 

7 


74 


THU  CHRISTIAN  ClTlZHN. 


vestment  of  her  clergy  ;  faint  resemblance  (a  thought  of 
after  times)  to  the  robe  of  Aaron.  Hence  sprung  the 
costly  garments  of  Romanism  and  the  prelacy.  And 
costly  they  have  been  to  many  a  conscientious  worshipper 
through  ages  of  exclusion  and  suffering,  and  are  still  no 
doubt  pampering  to  the  pride  of  the  youthful  aspirant, 
who  carrying  his  credentials  visible  and  human,  is 
devout  only  and  can  worship  best  amid  gothic  towers 
and  cathedral  chants,  and  is  holiest  of  all  when  kneeling 
on  the  veritable  stair-case  of  Pontius  Pilate  in  the 
Church  of  St.  Peter.* 

W  e  repeat  that  the  exclusive  spirit  that  would  excom¬ 
municate  all  other  churches  on  the  ground  of  a  single 
form,  and  reject  our  long  venerated  Bible  for  the  transla¬ 
tion  of  a  word ;  or  that  pretended  respect  for  order  that 
breaks  up  communions,  and  that  more  arrogant  assump¬ 
tion  of  titles  and  rights,  temporal  and  spiritual,  from 
apostolical  succession,  or  by  exclusive  divine  commis¬ 
sion,  are  not  to  be  overlooked  or  admitted  for  a  moment 
in  this  age  of  light;  and  we  declare  of  the  whole,  there 
is  not  a  shadow  of  foundation,  either  in  Scripture  or  in 
the  history  of  primitive  times  for  their  support. 

We  confess  that  we  have  never  been  free  from  appre¬ 
hensions,  considering  the  tendencies  of  human  nature, 
and  that  necessity  which  most  men  feel  for  some  kind 

*  The  Inore  conscientious  Christian  converts  rejected  the  toga  or 
robe,  and  used  the  pallium  or  common  cloak  :  “  a  plain  'garment 
commonly  worn  by  Christians.”  Hence  the  heathen  derided  the 
Christian,  “  even  to  a  proverb,” — a  toga  ad  pallium  ;  which  led  Ter- 
tullian  to  write  in  defense  of  the  cloak.  The  Roman,  however,  ulti¬ 
mately  robed  the  Christian  through  centuries  of  darkness.  See  Lord 
King  on  the  Heathen  Origin  of  Clerical  Dress,  Prim.  Ch.,  p.  179, 
andTertullian  “  De  Pallio.” 


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75 


oi  religion,  that  high  church  Arminianism  would  yet 
advance,  and  in  connexion  with  high  church  pretensions 
to  “  divine  rights,”  corrupt  and  waste  the  pure  doctrines 
of  the  gospel,  and  war  against  the  principles  of  the  Refor¬ 
mation.  We  have  long  watched  the  natural  affinities 
of  the  prelacy  and  the  papacy,  and  we  had  sometimes 
hoped  that  the  corruptions  of  the  Romish  Church  would 
be  laid  aside,  and  that  her  members,  advancing  intelligently 
to  the  safer  discipline  of  a  modified  Episcopacy,  and 
undeY  the  auspices  of  a  spiritual  Christianity,  would 
return  to  the  faith  and  worship  of  the  primitive  believers, 
with  the  Catholic  spirit  and  elastic  energies  of  an 
approaching  millennium.  But  our  hopes  have  been  met 
by  this  strange  retrogression  of  the  prelacy  to  the  cold 
embrace  of  the  papacy.  And  if  the  public  mind  was  not 
prepared  for  this  religious  advancement,  it  may  yet  be 
found  best,  that  the  reversion  towards  popery  was  thus 
early.,  that  we  might  be  more  sensible  of  our  common 
danger  and  the  worth  of  those  principles  of  civil  govern¬ 
ment  for  which  the  reformers  contended  in  argument  and 
our  fathers  in  arms. 

When  we  look  at  these  melancholy  recedings  from 
intelligent  piety  and  scriptural  theology  ;  this  return  to 
forms  and  ceremonies  to  the  undervaluing  of  the  gospel 
in  its  simple  ordinances  ;  and  with  this  see  that  assu¬ 
ming  air  of  prelatical  authority  and  the  courting  of  the  pa¬ 
pacy,  and  the  recommending  of  garments  to  the  clergy  of 
Jesus  Christ,  better  suited  to  please  Parisian  women  and 
mere  children,  than  to  the  simple  and  spiritual  worship 
of  God,  we  cannot  but  revert  again  to  the  excellent 
Hooper,  “  persecuted  about  clothes,”  actually  imprisoned, 
fatigued  into  preferment,  and  compelled  against  his  will 
to  be  made  an  Episcopal  bishop  in  the  “habits”  of 


76 


THE  CHRISTIAN  CITIZEN. 


popery.  We  are  carried  naturally  to  the  times  of  bare¬ 
headed  bishops  and  barefooted  friars,  coming  forth  as  the 
ghostly  attendants  of  the  dying  and  the  imperious  rulers  of 
the  living  ;  —  to  many  a  Ximeries  with  hair-shirt  and  un¬ 
der-garments  of  canvass,  with  bread  and  water,  the  pen¬ 
ance  of  the  spirit,  yet  with  robes  of  office,  the  sword 
of  slate,  and  armies  of  thousands,  the  symbols  and  exe¬ 
cutioners  of  saintly  power.  We  cannot  but  remember 
Parker  and  Laud  wading  in  the  blood  of  evangelical 
Christians.  The  thousand  memorials  of  our  father’s  faith 
and  sufferings  come  fresh  and  forcibly  before  us. 

As  Christians  simply,  we  might,  in  view  of  all  this, 
leave  religion  to  take  care  of  itself,  and  rest  assured, 
that  under  God,  it  would  survive  every  difficulty;  but 
as  Christian  citizens ,  we  have  something  more  to  do. 
While  we  are  required  to  contend  earnestly  for  the  faith 
once  delivered  to  the  saints,  and  are  warned  of  these 
very  adverse  influences,  we  have  civil  interests  to  pro¬ 
tect,  which  are  not  only  favorable  to  our  social  happi¬ 
ness,  but  friendly  to  our  common  Christianity. 

§  1.  The  tendencies  of  High  Church  principles  are , 
in  our  view ,  hostile  to  the  peculiar  institutions  of  our 
country  * 

There  may  be  nothing  dangerous  to  a  republican  gov¬ 
ernment,  in  the  mere  fact  that  a  clergyman  is  ordained 

*  In  1830  the  author  prepared  an  article  on  High  Church  and 
Arminian  principles,  which  was  inserted  in  the  Christian  Spectator, 
Yol.  II.  p.  120.  Being  responsible  for  that  article,  though  anonymous 
when  published,  he  has  transferred  to  the  following  pages  whatever 
was  suited  to  his  present  purpose,  without  any  further  notice  of  its 
previous  publication. 


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77 


by  a  bishop,  rather  than  by  “  the  laying  on  of  the  hands 
of  the  presbytery.”  if  the  power  thus  delegated  is  felt 
and  acknowledged  to  be  exercised  as  a  matter  of  mere 
expediency,  and  is  liable  to  be  recalled  when  abused  to 
evil  purposes,  we  can  see  no  serious  objection  to  such  a 
constitution  of  things,  in  any  community  who  may  think 
best  to  adopt  it.  But  when  this  power  is  claimed  by  a 
few  individuals,  as  concentrating  in  their  persons  by  a 
divine  right ,  and  when  obedience  to  this  power  is  de¬ 
manded  under  the  most  awful  penalties  of  God’s  displea¬ 
sure,*  it  is  a  serious  question,  what  must  be  the  conse. 
quences  of  yielding  to  such  a  claim. 

Religious  institutions  and  ordinances  are  indispensable 
to  our  social,  civil  and  national  existence.  Hence  we 
must  have  men  set  apart  for  religious  purposes  ;  and  these 
men,  from  their  station  and  employment,  their  talents  and 
character,  will  exert  on  the  public  mind  and  morals  a 
prodigious  influence.  But  on  high  Church  principles, 
what  kind  of  men  are  they?  Just  such  as  a  small  num¬ 
ber  of  prelates  may  please  to  commission  and  send  among 
us.  The  prelate  of  an  entire  state,  for  example,  on  these 
principles,  claims  to  hold,  directly  from  God  himself,  the 
only  power  which  is  known,  or  can  be  acknowledged,  of 
commissioning  the  ministers  of  Christ  for  millions  of 
souls.  No  one  can  be  recognised  in  this  immense  multi¬ 
tude  of  rational  and  immortal  beings,  as  authorised  to  en¬ 
gage  in  the  ministry  of  reconciliation,  in  any  way,  or  un¬ 
der  any  ecclesiastical  regulations,  until  he  has  gone  to 
this  “  one  man”  subscribed  the  articles  of  his  faith  and 
taken  from  his  hands,  as  the  delegated  agent  of  God,  the 


*  See  Bishop  Hobart’s  Companion  for  the  Altar,  fourth  edition, 
pp.  156 — 159. 


7* 


78 


THE  CHRISTIAN  CITIZEN. 


power  to  preach  the  gospel  of  his  Son.  Unparalleled 
concentration  of  power  !  Every  minister  within  a  terri¬ 
tory  as  large  as  all  New  England,  on  whose  head  the 
hands  of  an  Episcopal  bishop  have  not  been  laid,  must  at 
once  leave  his  people,  repair  to  the  altar  of  prescription, 
Or  never  again  presume  to  preach  the  love  of  God,  or 
break  the  bread  of  life.  What  a  scene  would  be  opened 
in  this  country  by  high  church  principles,  carried  out  in¬ 
to  full  operation  as  they  unquestionably  ought  to  be,  if 
resting  on  the  authority  of  God  ?  The  whole  body  of 
the  ten  thousand  clergy  of  this  country,  with  the  excep¬ 
tion  of  a  few  hundred ,  are  thrown  out  of  the  sacred  office 
forever,  unless  their  consciences  and  their  faith  could  be 
made  to  quadrate  with  the  standard  set  up  by  the  smallest 
body  of  men  among  us. 

Upon  these  principles,  what  man  on  this  continent 
would  possess  any  thing  like  the  power  of  an  American 
prelate  ?  And  what  power  is  so  controlling  as  religious 
supremacy — what  grasp  so  unyielding  as  that  of  indivi¬ 
dual  authority,  rendered  fearless  by  popular  submission, 
and  awful  as  death  by  the  presumed  appointment  of  God? 
Such  must  inevitably  be  the  power  of  those  wdio  hold  the 
only  authority  known  or  believed  to  exist,  of  commission¬ 
ing  the  ministers  of  religion  for  sixteen  millions  of  peo¬ 
ple— of  saying  who  shall,  and  who  shall  not,  preach  the 
Gospel  of  Christ. 

And  how  shall  the  people  resist  the  abuse  of  this 
power  to  the  worst  of  purposes  ?  Shall  they  withdraw 
from  the  Church  like  our  Puritan  fathers,  and  seek  reli¬ 
gious  liberty  under  free  institutions  !  But  this  is  declar¬ 
ed  to  be  “  rebellion  against  the  Almighty  Lawgiver  and 
Judge  ;  exposure  to  the  “  awful  displeasure  of  Jehovah 
at  least,  there  is  the  utmost  reason  to  believe  so,  and  none 


THE  CHRISTIAN  CITIZEN. 


79 


to  believe  otherwise.  This  is  declared  to  cut  off  the  soul, 
at  once,  from  all  known,  covenanted  title  or  hope  of  eter¬ 
nal  life.  And  as  we  are  supposing  the  whole  community 
to  be  fully  enlightened  on  this  subject.,  no  one  can  be 
weak  enough  to  sacrifice  the  salvation  of  his  soul,  for  the 
poor  recompense  of  maintaining  the  rights  of  a  freeman. 
And  if  he  attempts  to  do  so,  he  must  encounter  all  these 
fearful  consequences,  the  rebuke  of  his  diocesan,  and  the 
resistance  of  subordinate  clergy,  who  are  ever  dependent 
upon  his  smiles. 

Let  high  church  principles  be  universally  embraced  in 
this  country,  (as  they  ought  to  be  if  they  are  correct), 
and  we  have  at  once  an  Established  Hierarchy,  rest¬ 
ing,  not  on  the  weak  basis  of  human  enactments,  like  the 
English  Church,  founded  as  an  establishment  by  Henry 
VIII.  ;  but  on  the  immutable  command  of  God  himself! 
For  the  clergy  of  this  church  we  are  bound  in  conscience 
and  by  divine  injunction,  to  provide  a  full  and  honorable 
support.  “  Let  him  that  is  taught  in  the  Word  communi¬ 
cate  with  him  that  teacheth  in  all  good  things.”  This 
support  must  all  go  only  to  such  religious  teachers,  as  a 
few  prelates  think  proper  to  appoint  and  ordain.  The 
people  have  no  option  in  the  case  but  this,  they  may, 
perhaps,  arrange  among  themselves  how  to  dispose ,  in 
the  most  satisfactory  manner,  of  the  individuals  whom 
the  diocesan  shall  designate  for  the  care  of  their  souls. 
The  power  of  the  men,  too,  thus  commissioned,  is  tre¬ 
mendous.  It  lies  with  them  to  administer  or  withhold 
those  sacraments,  which,  in  the  words  of  the  high  church 
historian,  “  are  necessary  to  salvation.”  It  is  madness 
to  hesitate,  for  a  moment,  in  yielding  implicit  obedience 
to  those  who  have  the  awful  prerogative  of  granting  or 
withholding  a  “  covenant  title”  to  eternal  life,  or  to  array 


80 


THE  CHRISTIAN  CITIZEN. 


ourselves  in  “  rebellion  against  (our)  Almighty  Lawgiver 
and  Judge,”  by  refusing  to  receive  the  rites  of  his  reli¬ 
gion,  on  those  conditions,  which  his  “  regularly  ordained 
clergy”  may  think  proper  to  prescribe.  But  what  will  be 
the  consequence  of  such  power  in  the  clergy  ?  Unless 
we  shut  our  eyes  to  all  past  history  of  our  race,  and  sup¬ 
pose  that  God  has  conferred  an  absolute  infallibility  on 
the  priesthood  which  he  has  placed  over  us,  with  such 
awful  sanctions  to  enforce  our  obedience,  we  know  and 
are  certain,  that  this  authority  will  be  abused,  in  a  man¬ 
ner  totally  inconsistent  with  our  rights  and  privileges  as 
freemen. 

And  who  is  ignorant  of  the  practical  operation  of  high 
church  principles,  where  they  have  acted  without  re¬ 
straint  ?  What  principles  created  and  sustained  the 
Court  of  High  Commission  and  the  Star  Chamber  ?  Who 
advocated  the  arbitrary  measures  of  the  House  of  Stuart? 
“  Who  opposed  the  glorious  revolution  of  1 688  And, 
in  the  language  of  Dr.  John  Rice,  “  who  were  the  ene¬ 
mies  of  our  own  more  glorious  revolution  ?  High  church¬ 
men,  the  world  knoivs .”  In  the  language  of  this,  one  of 
the  ablest  men  of  our  age,  wTe  declare,  “  on  the  other 
hand,  in  all  these  instances,  low  churchmen  and  dissen¬ 
ters,  united  heartily  and  co-operated  vigorously.”  “  The 
faithful  records  of  history  afford,  on  this  subject,  a  series 
of  most  instructive  facts,  and  warrant  the  strongest  con¬ 
clusions  as  to  the  tendency  of  high  church  principles.”* 


*  “  High  Churnhism  and  Toryism,”  says  Dr.  Bethune,  “  have  ever 
gone  hand  in  hand  in  England.” — Horsely  says,  “  Calvin  was  un¬ 
questionably  a  Republican,”  and  adds,  “  that  he  endeavored  to  fa¬ 
shion  the  government  of  all  the  Protestant  churches  on  republican  prin¬ 
ciples.” 


THE  CHRISTIAN  CITIZEN. 


81 


A  prelate  in  this  country  has  it  in  his  power,  to  a 
great  extent,  to  secure  the  prevalence  and  succession  of 
his  own  sentiments  and  practices,  whatever  they  may  be  ; 
for  he  appoints  the  clergy  of  his  diocese,  and  they  are 
such  and  only  such,  in  sentiment  and  character,  as  he  is 
pleased  to  commission.  And  they  with  the  associated 
members  of  their  own  vestries,  are  to  elect  a  successor 
to  him  who  has  thus  created  them.  It  is  not  difficult  to 
see  how  certain  this  succession  mav  be  made,  and  how 
long  the  influence  of  error  and  religious  intolerance 
may  be  perpetuated.  To  recall  the  power  invested  in 
one  man  by  popular  consent,  is  more  difficult  than  to  de¬ 
stroy  the  hereditary  despotism  of  ages.  And  we  ask, 
has  not  power  and  influence,  established  by  the  means  be- 

“  In  the  time  of  our  Revolution,  a  Presbyterian  loyalist  was  a  thing 
unheard  of,”  says  William  B.  Reed,  Esq.  of  Philadelphia  ;  andheadds} 
“  The  debt  of  gratitude  which  independent  America  owes  to  the 
dissenting  clergy  and  laity,  never  can  be  paid.”  This  gentleman 
presents  us  with  the  following  extract  fr^m  a  letter  written  by  a  tory 
of  tho  Revolution,  residing  in  New-York,  two  years  before  the  X)e» 
claration  of  Independence.  “  You  will  have  discovered  that  I  am  no 
friend  to  Presbyterians,  and  that  I  fix  all  the  blame  of  these  extra¬ 
ordinary  American  proceedings  upon  them.  Very  few  Church  of 
England  people  were  among  them.  The  Presbyterians  have  been 
the  chief  and  principal  instruments  in  all  these  flaming  measures,  and 
they  always  do,  and  ever  will  act  against  government,  from  that  rest¬ 
less  and  turbulent  anti-monarchical  spirit,  which  has  always  distin¬ 
guished  them  every  where,  when  they  had  or  by  any  means  could  as¬ 
sume  power,  however  illegally.” 

James  I.,  writing  to  Lords  Jermyn  and  Culpepper,  in  answer  to 
the  request  to  abolish  Episcopacy,  says,  “  Show  me  any  precedent, 
wherever  presbyterial  government  and  regal  was  together  without 
perpetual  rebellions.  . .  .  Indeed,  it  cannot  be  otherwise,  for  the 
ground  of  their  doctrines  is  anti-monarchical.” — “  No  bishop — nq 
king.” 


82 


THE  CHRISTIAN  CITIZEN. 


fore  us,  been  already  exerted  even  in  this  country  with 
great  and  unsparing  effort,  and  wilh  pernicious  effect? 
Have  not  the  noblest  designs  of  Christian  charity  ;  the 
exalted  enterprise  of  giving  the  Bible  to  every  family  in 
our  land  ;  the  most  generous  efforts  for  the  instruction  of 
oppressed  Christian  nations,  or  of  the  heathen  world,  ly¬ 
ing  in  wickedness  been  repeatedly  shut  out  from  nearly  the 
whole  of  an  extended  diocese  by  a  single  word  ?  “  The 

bishop  does  not  approve  of  these  efforts,  he  thinks  it  im¬ 
proper  for  any  one  to  solicit  our  aid  for  such  objects”  ! 
A  hundred  churches  are  instantly  closed,  and  ten  thou¬ 
sand  hearts  are  steeled  against  those  men,  who  are  plead¬ 
ing  perhaps  for  those  very  charities,  which  originated  in 
the  zeal  and  piety  of  the  evangelical  of  the  English 
Church.  We  forbear  to  allude  to  other  instances  of  pre- 
latical  authority.  We  call  in  question  no  man’s  motives. 
We  undertake  not  to  decide  whether  any  individual  has 
acted  right  or  wrrong,  in  the  exercise  of  the  power  thus 
assumed.  But  we  do  ask,  must  not  that  system  be  wrong, 
hostile  to  our  liberal  institutions  and  pernicious  to  the  in¬ 
terests  of  true  religion,  which  thus  tends  to  place  the 
consciences  of  a  whole  diocese  under  the  control  of  a 
single  man ,  and  to  make  our  religious  charities,  the  no¬ 
blest  characteristic  of  the  present  age,  dependent  on  his 
will,  and  the  faith  of  the  whole  community  to  be  governed 
by  his  dictation  ?  “  Religious  principles  will  be  felt  eve¬ 

ry  where.  No  circle  of  private  life,  no  department  of 
government,  but  must  feel  them.  They  belong  to  the 
mind  itself.  What  then  must  be  the  elfecton  freedom  of 
mind  among  us;  on  the  exercise  of  private  judgment, 
and  above  all  on  the  rights  of  conscience,  if  such  a  sys¬ 
tem  should  ever  become  predominant  in  this  country? 
The  history  of  the  world  gives  but  one  answer, 


THE  CHRISTIAN  CITIZEN. 


83 


While  therefore  we  see  nothing  hostile  to  our  free  in¬ 
stitutions  in  the  Catholic  spirit  of  those,  who  acknow¬ 
ledge  every  other  evangelical  communion  to  be  equally 
with  themselves,  a  part  of  the  Church  of  Christ,  we  be¬ 
lieve  that  nothing  but  a  standing  miracle  could  save  us 
from  the  consequences  of  a  general  prevalence  of  High 
Church  principles,  giving  as  they  do  to  a  few  men,  cho¬ 
sen  for  life,  the  only  known  power  on  earth  of  commis¬ 
sioning  ten  thousand  clergy,  and  clothing  that  clergy  with 
the  awful  prerogatives  of  granting  or  withholding  these 
sacred  ordinances,  without  which  it  is  maintained,  there 
is  no  known  covenant  of  mercy,  or  promise  of  eternal 
life.  If  this  be  truth,  and.  if  these  principles  must  gener¬ 
ally  prevail  among  us,  we  can  only  say,  that  the  less 
must  yield  to  the  greater,  the  freedom  of  our  country  to  the 
salvation  of  our  souls. 

We  must  then  look  at  the  legitimate  and  ultimate  re¬ 
sults  of  these  things,  and  the  light  of  past  times  must 
guide  us.  We  must  look  at  the  natural  sympathies  and 
the  strong  affinities  of  these  principles,  with  that  more 
arrogant  and  superstitious  communion  which  has  ever 
warred  against  all  freedom  of  opinions  in  religion  and  of 
all  freedom  in  the  walks  of  civil  life.  Which  has  alike 
her  inquisition,  and  her  fires  for  the  heretic  in  the  church 
and  the  rebel  in  the  state. 

We  say  then  let  the  baleful  advances  of  popery,  and 
the  supercilious  air  of  the  prelacy  awaken  our  vigi- 
gilance  to  guard  our  rights  and  principles.  Let  the  peo¬ 
ple  see  to  it  and  let  the  ministry  be  careful  to  hand  down 
unimpaired  and  unsullied  both  the  symbols  of  their  office 
and  the  spirit  of  its  devotion.  The  way  is  open  and  easy, 
the  steps  are  natural  and  rapid  from  the  corrupted  spirit 
of  religion  to  veneration  for  its  empty  externals  and  fiery 


84 


THE  CHRISTIAN  CITIZEN. 


zeal  for  its  symbols,  till  you  reach  the  mandate  for  entire 
confoimity  or  the  lighted  fagot  that  shall  frighten  the 
heretic  and  consume  the  dissenter.  As  face  ansvvereth 
to  face  in  water,  so  the  heart  of  man  to  man.  The  thing 
that  hath  been,  it  is  that  which  shall  be,  and  there  is  no 
new  thing  under  the  sun.  Standing  where  we  do  do,  let 
us  never  contribute  to  that  intellectual  debasement  and 
moral  corruption,  that  shall  demand  the  re-enactment  of 
scenes  of  terror  still  fresh  and  vivid  before  us.  Let  the 
wars  of  Grenada  and  the  slaughtered  jews  of  Spain*; 
the  carnage  of  St.  Bartholemew’s  day  in  Francef;  the 
millions  of  confiscated  estates  and  the  butchered  thou¬ 
sands  of  papal  Rome  and  of  the  English  hierarchy, J  ever 
admonish  us  of  what  human  nature  can  be  and  what  hu¬ 
man  power  can  perpetrate  in  the  name  of  religion.  We 
would  be  watchful  and  jealous  of  the  symptoms  of  ec¬ 
clesiastical  usurpation  and  refuse  the  badges  of  every 
exclusive  order,  lest  we  yet  be  required  to  give  the  same 
reasons  for  their  rejection,  that  our  fathers  gave  when  dis- 

*  Not  less  than  from  fifty  to  a  hundred  thousand  Jews  were  supposed 
to  have  died  from  persecution,  during  the  reign  of  the  amiable  Isabella, 
while  hundreds  of  thousands  were  expelled  from  her  dominions,  for  the 
honor  and  purity  of  the  Roman  religion. 

t  More  than  thirty  thousand  Protestant  Christians  were  slain  in 
France,  on  this  memorable  anniversary  and  within  the  space  of  thirty 
days  following,  many  of  whom  had  been  decoyed  to  Paris,  for  the 
purpose  of  destruction. 

t  Not  less  than  eight  thousand  persons  are  said  to  have  died  in 
prison  and  at  the  stake  in  England  alone,  without  including  those 
slain  in  Scotland  and  other  places,  for  having  refused  to  submit  to 
the  Acts  of  Conformity.  The  names  of  sixty  thousand  sufferers,  on 
account  of  religion,  are  recorded,  between  Charles  II.  and  William. 
The  pecuniary  damages  sustained  by  the  Puritans,  have  been  esti¬ 
mated  between  fourteen  and  fifteen  millions  sterling. 

O 


THE  CHRISTIAN  CITIZEN. 


85 


senting  from  their  Church  and  driven  in  exile  from  their 
country  or  burnt  at  the  stake.* 

But  it  may  be  said,  the  “  divine  right ”  must  be  main¬ 
tained,  and  the  “  apostolical  succession”  preserved,  what¬ 
ever  may  be  the  bearing  of  ecclesiastical  organizations 
upon  civil  institutions.  Although  it  transcends  the  limits 
assigned  to  this  review,  this  requires  a  brief  considera¬ 
tion. 

By  the  “  divine  right”  and  “  apostolical  succession,”  as 
here  used,  is  meant,  an  exclusive  privilege  and  power 
claimed  by  some  single  and  separate  denominations,  as 
the  only  true  church,  and  secured  to  such  as  they  shall 
appoint  by  their  spiritual  heads,  to  illustrate  and  admin¬ 
ister  the  ordinances  of  the  Gospel.  For  their  peculiar 
ecclesiastical  forms  and  arrangements,  they  claim  the 
sanction  of  the  Scriptures.  All  other  professed  churches, 
as  they  would  designate  them,  and  all  ministers  con¬ 
nected  with  them,  they  declare  without  authority  from 
Christ,  and  without  sanction  from  the  Gospel.  This  right 
and  this  succession  are  claimed  by  the  Romanists  and  by 
one  section  of  the  Episcopal  denomination,  to  the  exclu¬ 
sion  of  all  other  churches.  While  some  of  other  sects 
may  have  occasionally  advanced  their  claim  to  the  same 
ricrht  and  succession,  it  has  not  been  to  the  utter  exclu- 
sion  of  all  other  branches  of  the  Christian  family.  This 
has  been  reserved  for  the  Romanists  and  the  high  church 


*  We  hope  to  be  freed  from  the  charge  of  invidious  comparisons  by 
so  closely  associating  the  papacy  and  the  prelacy  in  this  discussion ; 
but  we  have  found  it  impossible  to  avoid  it ;  and  as  their  natural  af¬ 
finities  are  now  so  extensively  claimed  and  by  comparatively  so  few, 
of  either  party  denied,  we  shall  be  excused  for  not  being  able  to  keep 
them  more  distinct. 


8 


86 


THE  CHRISTIAN  CITIZEN, 


party  of  the  Episcopal  denomination.  To  these  our  at¬ 
tention  is  of  course  at  this  time  restricted.* 

If  the  prelacy  of  the  Episcopal  church  is  of  divine  right 
or  of  exclusive  scriptural  authority,  whence  did  Henry 
VIII.,  with  his  revengeful  and  adulterous  designs,  secure 
it?  His  unfaithfulness  to  his  own  wife,  and  his  revenge¬ 
ful  spirit  towards  the  Roman  pontiff,  for  refusing  him  di¬ 
vorce,  led  this  haughty  monarch  of  England  to  interdict  all 
commercial  intercourse  with  Rome,  and  to  annex  the 
ecclesiastical  supremacy  to  his  own  crown.  Forever  after, 
it  was  ordained  by  his  Parliament,  “  that  the  king  is  the 
only  supreme  head  on  earth  of  the  Church  of  England 
Thus  severed  from  Roman  supremacy,  the  English 
church  became  established  in  its  present  Episcopal  cha¬ 
racter.  Its  head  was  found  at  Westminster,  in  Henry 
VIII.,  rather  than  in  his  holiness  on  the  Tiber.  Did  this 
act  of  a  faithless  and  profane  sovereign  unite  the  discor¬ 
dant  and  corrupted  elements  of  the  English  communion 
to  Jesus  Christ  as  his  church,  and  breathe  into  the  dry 

*  Bishop  Hobart  says,  “  That  none  ean  possess  authority  to  ad¬ 
minister  the  sacraments  but  those  who  have  received  a  commission 
from  the  bishops  of  the  church.”  No  one  supposes  that  Dr.  Ho¬ 
bart  would  allow  any  to  he  bishops,  but  Episcopal.  Mr.  Howe,  once 
the  pride  of  his  party,  and  whose  writings  are  still  of  high  authority, 
says,  “  In  her  standards,  the  Episcopal  Church  expressly  declares, 
that  there  have  been  three  orders  of  ministers  from  the  Apostle’s 
times — and  that  no  man  shall  be  accounted  a  lawful  minister  without 
Episcopal  ordination .”  “  The  only  appointed  road  to  heaven  is 

through  the  visible  church  on  earth.”  “  Aliens  from  the  church  have 
no  covenanted  title.” — Comp,  for  the  Altar  and  “  Letters  to  Mil¬ 
ler.”  The  late  Bishop  Ravenscroft  and  others  are  equally  exclusive, 
and  the  whole  Episcopal  denomination,  with  but  few  exceptions, 
practically  exclude  all  other  churches  from  the  fellowship  of  the 
Gospel. 


THE  CHRISTIAN  CITIZEN. 


87 


bones  of  this  sepulchre  the  vitality  of  spiritual  being  1 
Was  all  this  done  by  a  divine  right,  and  did  it  secure 
apostolical  succession  ?  Was  it  by  the  same  right,  and 
in  virtue  of  this  succession,  that  Elizabeth  consolidated 
the  English  Establishment  in  its  present  form  ? 

Did  Christ  ever  constitute  revengeful  and  lascivious 
princes,  with  their  regal  power  and  the  sword,  the  con¬ 
servatives  and  head  of  his  spiritual  flock  ?  Take  the 
history  of  this  Establishment  in  the  line  of  its  high  pre¬ 
tentions,  compare  it  with  the  simplicity  and  spirituality 
of  the  gospel,  and  the  answer  is  at  hand. 

It  may  be  said,  that  this  Establishment  or  the  Epis¬ 
copal  Church  are  of  divine  right,  as  coming  down  from 
the  Romish  communion,  part  and  parcel  of  the  papacy, 
transmitted  from  the  polluted  hands  of  the  Man  of  Sin. 
Be  it  so.  This  very  claim  destroys  its  exclusive  charac¬ 
ter,  and  it  can,  at  best,  but  share  its  honors  in  common 
with  the  very  church  it  repudiates.*  Tracing  its  powers 
and  immunities  there,  does  it  become  invested  with  an 
exclusive  “  divine  right,”  bearing  away  from  that  estab¬ 
lishment  all  its  boasted  prerogatives  ?  Does  the  apostol¬ 
ical  succession  rest  here  1  Where  does  the  Romish 
church  find  this  succession,  and  the  divine  right  on  which 
it  relies  ?  Amid  the  darkness,  confusion  and  blood  of 


*  We  have  never  yet  been  able  to  discover  the  validity  of  these 
claims  to  “  the  succession,”  as  borrowed  from  the  Roman  See.  It 
would  seem  that  the  prelacy  destroyed  their  claims  to  this  succes¬ 
sion,  by  tracing  it  to  Rome,  and,  upon  their  own  principles,  leave  it 
with  the  northern  presbyter;  for  the  former  were  wholly  excommu¬ 
nicated  by  the  Pope,  and  every  clerical  and  ecclesiastical  power  was 
revoked,  while  the  establishment  of  the  Presbytery  at  the  north  re¬ 
mained  unassailed,  many  of  whose  clergy  were  acknowledged  to  be 
regularly  constituted  ministers,  having  received  Episcopal  ordination. 


88 


TIIE  CHRISTIAN  CITIZEN. 


those  troubled  ages,  where?  In  the  East  or  in  the  West  ? 
At  Rome  or  at  Avignon  ?  And  when  the  threefold  con¬ 
test  was  waged,  w?here  was  the  divine  right  and  the  suc¬ 
cession  ?  The  Romish  church,  whence  the  Episcopal 
professedly  borrows  its  origin,  has  never  settled  the  ques¬ 
tion,  where  this  “  right ”  lay,  and  through  which  dark 
channel  the  “  succession”  flows.  Whence  then,  we  may 
well  ask,  does  the  prelacy  of  England,  receive  her  divine 
right  and  prided  succession  ?  From  Rome,  they  ever  re¬ 
ply.  As  soon  would  we  search  for  the  pure  springs  of 
Jordan  in  the  dark  and  tideless  waters  of  the  Dead  Sea, 
whence  nothing  ever  flows  to  cleanse  or  refresh.  We 
are  not  astonished  at  this  searching  for  “  a  divine  right 
and  apostolical  succession,”  amid  the  conflicts  of  rival 
popes,  and  in  the  darkness  and  abominations  of  the 
“  Mother  of  Harlots.”  Some  subjects  are  most  ably  de¬ 
fended  amid  confusion  and  night.* 


*  On  the  principles  of  the  High  Church  there  appears  to  be  no 
possibility  of  tracing  an  unbroken  succession.  Archbishop  Whately 
says,  “  Who  can  undertake  to  pronounce,  that  during  that  long 
period,  usually  designated  as  the  dark  ages,  no  such  taint  (a  broken 
succession)  was  ever  introduced.  Irregularities  could  not  have  been 
wholly  excluded,  without  a  perpetual  miracle.  We  read  of  bishops 
consecrated  when  mere  children;  of  men  officiating  who  barely  knew 
their  letters  ;  of  prelates  expelled  and  others  put  in  their  places  by 
violence  ;  of  illiterate  and  profligate  laymen,  and  habitual  drunkards, 
admitted  to  holy  orders.”  T.  Babbington  Macauley  says,  (Essay 
Am.  Ed.,  Vol.  III.  p.  299,  “  Extreme  obscurity  overhangs  the  history 
of  the  middle  ages,  and  the  facts  which  are  discernible  through  that 
obscurity  prove  that  the  church  was  exceedingly  ill-regulated.  We 
read  that  sees 'of  the  highest  dignity  were  openly  sold,  transferred 
backwards  and  forwards  by  popular  tumult  ;  bestowed  sometimes  by 
a  profligate  woman  on  her  paramour  ;  sometimes  by  a  warlike  baron 
on  his  kinsman,  a  mere  stripling.  We  read  of  bishops  of  ten  years 


THE  CHRISTIAN  CITIZEN. 


89 


Bishop- Hoadley  well  says,  “  I  am  fully  satisfied  that 
till  a  consummate  stupidity  can  be  happily  established, 
and  universally  spread  over  the  land,  there  is  nothing 
that  tends  so  much  to  destroy  all  due  respect  to  the 
clergy,  as  the  demand  of  more  than  can  be  due  to  them ; 
and  nothing  has  so  effectually  thrown  contempt  upon  a 
regular  succession  of  the  ministry,  as  the  calling  of  no 
succession  regular  but  what  was  uninterrupted  ;  and  the 
making  of  the  eternal  salvation  of  Christians  to  depend 
upon  that  uninterrupted  succession,  of  which  the  most 
learned  must  have  the  least  assurance,  and  the  unlearned- 
can  have  no  notion,  but  through  ignorance  and  credulity.” 

But  it  may  be  said,  the  media  descendendi ,  or  the  hands 
through  which  it  comes  down,  is  not  at  all  destructive  of 
the  divine  right  transmitted  from  Christ ;  and  that  the 
succession  may  legitimately  lie  here.  But  where  is  the 
proof  that  it  was  transmitted  from  Christ,  or  by  him  ever 
committed  to  such  hands  ?  We  will  soon  state  the  im¬ 
possibility  of  any  such  conclusion. 

old  ;  of  five  years  old  ;  of  many  popes  who  were  boys”  The  state  of 
Ireland  was  still  worse,  and  after  mentioning  the  manner  in  which 
ordinances  were  administered,  he  adds,  “ we  are  at  a  loss  to  conceive 
how  any  clergyman  can  feel  confident  that  his  orders  have  come  down 
correctly .”  “  It  is  probable,”  he  adds,  “that  no  clergyman  of  tho 

Church  of  England  can  trace  up  his  spiritual  genealogy  from  bishop 
to  bishop  even  so  far  back  as  the  time  of  the  Reformation.  There 
remains  fifteen  or  sixteen  hundred  years,  during  which  the  trans¬ 
mission  of  his  orders  is  buried  in  utter  darkness.”  Baronius,  the 
strenuous  defender  of  his  church,  acknowledges  all  this,  and  yet 
boasts  of  apostolical  succession.  A  correspondent  of  the  London 
(Episcopal)  Record  informs  us,  that  it  is  well  known  that  the  baptism 
by  Episcopal  hands  of  Archbishop  Seeker,  Bishop  Butler  and  Arch* 
bishop  Tillotson,  has  been  called  in  question,  and  never  clearly 
proved.  What  then,  on  Episcopal  principles,  becomes  of  the  suc¬ 
cession  1 


8* 


so 


THE  CHRISTIAN  CITIZEN. 


And  we  would  here  ask,  on  the  ground  of  these  exclu¬ 
sive  pretensions,  with  what  consistency  is  Scotland  re¬ 
ceived  into  favor,  with  her  iron-handed  faith,  “  her  league 
and  covenant,”  ever  at  war  with  the  prelacy  ?  Here  are 
legalized  ministrations,  valid  if  not  of  divine  right ;  while 
the  prelate  becomes  the  dissenter,  without  favor  from  the 
crown,  with  no  validity  to  his  own  ministrations  though 
claiming  unbroken  succession  from  Christ  himself.*  Why 
is  Presbyterianism  north  of  the  Tweed,  so  legitimate, 
divine  and  valid,  while  south  of  that  narrow  stream,  it  is 
schismatical,  unauthorized  and  invalid,  so  that  not  even 
the  grace  of  God  can  extend  “  covenant  mercies”  to  its 
own  subjects  ?  But  for  living  examples,  who  would 
dream  of  such  trifling  with  a  spiritual  and  divine  religion, 
left  to  us  in  the  gospel,  so  pure  in  its  doctrines  and  s° 
simple  in  its  forms  ? 

We  prefer  to  leave  both  Rome  and  Canterbury,  and 
borrow  divine  right  and  our  succession  from  Jesus  Christ, 
not  from  any  pretended  virtue  in  his  incarnate  hands  or 
of  the  “  presbytery”  that  succeeded  him,  but  from  the 
gift  of  his  grace  and  the  Holy  Spirit  to  all  that  believe. 
On  this  foundation  we  build  both  the  church  and  our 
hopes ;  and  all  of  every  name  who  rest  here  we  receive 
as  Christians,  asking  and  enforcing  no  rites  but  the  sim¬ 
ple  ordinances  significant  of  the  Spirit  and  of  the  Cross  ; 
and  even  these  we  require,  not  for  their  own  virtue  to 


It  is  a  question  of  some  interest  how  men  who  are  so  tenacious 
of  this  “divine  right,”  can  recognize  three  separate  denominations 
as  legally  in  possession  of  its  immunities  :  as  in  Canada,  where  the 
papacy,  the  prelacy  and  the  Scotch  presbytery,  are  admitted  to 
privileges,  under  the  sanction  ol  her  majesty  the  head  of  the  Eng¬ 
lish  Church  Establishment  and  of  the  bench  of  spiritual  lords,  the 
sworn  defenders  of  an  exclusive  succession. 


THE  CHRISTIAN  CITIZEN. 


91 


save,  but  as  the  pledges  and  symbols  of  things  unseen 
and  spiritual. 

The  church  looks  for  her  ministry,  called  of  God,  as 
was  Aaron,  not  sent  as  Tetzel  from  Leo  X.  She  expects 
the  grace  of  God  in  their  ministrations  of  truth  ;  not 
from  baptisms,  indulgences,  confirmations  and  extreme 
unction,  which  the  price  of  Simon  Magus  might  pur¬ 
chase.  We  ask  for  our  clergy  the  attending  and  attest¬ 
ing  symbols  of  the  Holy  Spirit,  and  not  the  worshippers 
of  a  formal  Christianity,  that  talks  more  of  the  church ,  its 
ministrations,  “covenant  mercies,”  its  liturgy  and  shadow¬ 
ing  rites,  than  of  justification  by  faith,  the  sovereignty  of 
God  in  regeneration  and  holiness  of  life.  We  require 
ministrations  that  shall  abase  the  soul  with  the  con¬ 
sciousness  of  its  own  guilt  and  wretchedness,  and  that 
shall  exalt  God  alone  in  the  work  of  its  renewal  and 
reunion  to  himself.  With  such  qualifications  and  such 
a  succession  we  are  satisfied.  We  have  here  a  living-, 
divine  right,  and  a  true  apostolical  succession. 

And  yet  we  would  by  no  means  speak  lightly  of  the 
ministerial  succession,  or  call  in  question  the  divine  right 
to  all  the  powers  and  immunities  which  belong  to  that 
succession.  We  believe  there  is  a  divine  right  to 
preach  the  gospel  and  administer  its  ordinances,  and 
that  this  right  may  be  traced  back  in  the  line  of  the 
Church  of  Christ,  whose  ministers  are  to  be  acknow¬ 
ledged  as  his,  and  are  owned  to  be  such  by  the  attending 
influences  of  the  Spirit. 

The  inquiry  becomes  important,  what  constitutes  a  le¬ 
gitimate  succession  to  the  first  apostles  of  Christ  ?  Wo 
say  to  the  apostles,  yet  we  wish  to  be  understood, 
that  there  were  no  successors  to  the  apostles,  as  such. 
The  apostles  had  no  successors.  From  its  very  nature 


92 


THE  CHRISTIAN  CITIZEN. 


their  apostolic  office  ended  with  them.  They  were  ap* 
pointed  and  invested  with  power  for  a  special  purpose,  to 
carry  out  the  designs  of  Christ  in  founding  a  new  religion. 
For  this  end,  the  power  of  working  miracles,  the  gift  of 
tongues  and  inspiration  were  conferred  upon  them ;  and 
who  shall  presume  on  a  succession  to  these  divine  in¬ 
vestments  1  When  we  ask,  then,  what  constitutes  a  suc¬ 
cession  to  the  apostles  of  Christ,  we  speak  of  them  only 
as  ministers  of  the  Gospel,  in  distinction  from  their  cha¬ 
racter  as  apostles. 

To  answer  this  inquiry,  what  constitutes  a  legitimate 
succession,  we  must  ascertain  what  constitutes  a  valid, 
authorized,  and  divinely  acknowledged  clergy.  With 
them ,  we  shall  find  the  true  succession  without  controver¬ 
sy.  We  shall  not  at  this  time  discuss  the  question  of 
spiritual  qualifications,  and  the  various  evidences  of  an 
accepted  ministry.  It  is  enough  for  us  to  say,  that  the 
mere  consent,  or  transmission  of  power  from  one  set  of 
men  to  another,  to  administer  external  ceremonies,  can  no 
more  unite  them  to  the  evangelical,  spiritual,  and  accepted 
ministry  of  the  Saviour’s  original  designation,  and  enti¬ 
tle  their  ministrations  to  human  respect,  and  the  divine 
approbation,  than  the  garments  of  the  rabbies  and  priests 
of  the  Jewish  service,  can  constitute  the  officiating 
servants  of  the  synagogue,  the  true  Israel  of  God.  The 
elements  essential  to  the  accredited  ministery  of  Christ 
are  not  to  be  found  in  anything  merely  external ;  and 
these,  by  whomsoever  handed  down,  can  form  no  true 
succession.  The  thing  is  utterly  impossible.  Neither 
the  qualifications  for  the  ministry,  nor  the  succession  to 
its  immunities  rest  here.  If  the  charter  on  which  every 
true  church  must  be  founded  and  the  spiritual  succession 
are  not  here,  the  nominal  descent  is  but  an  empty  name. 


THE  H  H  RTST1  A  TC  C  T  T  T  7.  E  TV . 


93 


The  doctrines  and  principles  of  the  Bible,  Christ  and  his 
Spirit,  may  not  be  there,  and  if  not,  the  true  apostolical 
succession  cannot  be.  The  principles  and  doctrines  of 
the  Bible  are  the  charter  of  all  ecclesiastical  rights,  and 
the  spirit  of  these  is  essential  to  a  valid  ministry. 

These  principles  do  not  sanction  the  least  laxness  of 
sentiment  or  practice,  either  as  to  the  church  or  the  min¬ 
istry.  So  far  from  encouraging  a  presumptous  advance 
towards  the  ministry,  on  personal  or  individual  responsi¬ 
bility,  they  repel  the  claims  of  every  one  to  confidence, 
but  upon  the  highest  and  clearest  scriptural  authority. 

And  when  asked  is  there  any  such  thing  as  a  divine 
warrant  or  scriptural  authority  for  the  office  of  the  min¬ 
istry,  we  unhesitatingly  answer  yes  ;  and  we  look  for  the 
x  authority  of  this  ministry  in  the  divine  right  which  rests 
in  the  church  to  confer  it ;  but  which  by  no  means  be¬ 
longs  exclusively  to  any  one  denomination.  It  is  one  of 
the  inherent  and  inalienable  prerogatives  of  Christians,  to 
carry  out  their  principles  and  the  purposes  of  the  gospel, 
and  for  this  they  must  have  a  ministry,  Christians,  call¬ 
ed  of  God,  and  united  in  the  fellowship  and  ordinances  of 
the  gospel,  are  a  true  Church  of  Christ,  both  scriptural 
and  apostolical ;  and  whoever  is  here  set  apart  for  the 
administration  of  the  ordinances,  comes  into  the  posses¬ 
sion  of  a  divine  right ,  and  with  proper  spiritual  qualifica¬ 
tions,  has  all  the  elements  of  a  true  minister  of  Jesus 
Christ. 

The  only  question  that  can  here  arise,  respects  the 
proper  organization  of  a  church,  or  what  shall  entitle  it 
to  a  scriptural  character,  or  the  divine  right  essential  to 
such  a  communion. 

We  affirm  that  when  any  body  of  men  become  assoc i« 
ated  upon  the  principles  of  the  gospel,  and  for  the  pur- 


94 


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poses  for  which  it  was  given,  receiving  its  doctrines,  and 
cultivating  its  spirit,  they  constitute  a  true  Christian 
church  invested  with  a  divine  right,  the  powers  and  im¬ 
munities  of  a  scriptural  succession.  Where  two  or  three 
are  gathered  together  in  my  name,  says  the  Saviour,  there 
am  I  in  the  midst  of  them.* 

Governments,  when  properly  organized,  become  “  the 
powers  that  are  ordained  of  God,”  and  in  his  name  may 
assume  and  exercise  all  the  prerogatives  which  the 
Scriptures  authorize,  and  the  good  of  the  body  politic 
demands.  In  no  other  sense,  and  in  no  other  way,  are 
there  any  divine  rights  of  kings,  and  kingdoms,  or  any 
offices  of  trust.  And  no  one  will  deny  that  “  the  pow- 

*  Ireneus  speaks  of  that  church,  which  is  in  any  place.  Ea 
quae  est  in  quoque  loco  Ecclesia.  Lib.  2,  cap.  56,  p.  158.  Diony¬ 
sius  Alexandrinus  says  that,  “when  in  Lybia,  there  came  so  many 
Christians  unto  him  that  even  there  he  had  a  church.”  Euseb.  lib.  7, 
p.  259.  Tertullian  thinks  that  three  were  sufficient  to  make  a 
church.  Ubi  tres  Ecclesia  est.  Exhort,  ad  Cassitat.  p.  457.  See 
Ecclesia  Romana,  Cyprian  Epis.  31,  &c. 

“  A  church,”  says  Peter  King,  Lord  High  Chancellor  of  England, 

the  usual  and  common  acceptation  of  the  word,  is  a  society  of 
Christians,  meeting  together  in  one  place,  under  their  proper  pastors, 

for  the  performance  of  religious  worship  and  the  exercise  of  Christian 
discipline. 

“  The  constituent  parts  of  a  church  are  called  ckXcktoi ,  the  elect,” 
ade\<poi,  the  “brethren,”  and  iricToi,  the  “faithful.”  Epist.  Fccles. 
Smyrn.  ad  Eccls.  Philomel.  Euseb.  lib.  4,  cap.  15,  p.  134. 

The  Church  of  God,  says  Lightfoot,  Vol.  VII.  p.  39,  “are  those 
or  that  company  that  worship  or  serve  God  throughout  the  world.  This 
God  has  had  since  the  beginning  ;  but  we  cannot  say  that  he  hath 
ever  had  a  visible  church.  Visible  churches  (p.47)  have  died  gene¬ 
ration  after  generation,  yet  the  true  church,  he  adds,  like  the  soul 
of  man,  lives,  though  unseen.”  With  this  corresponds  the  Scripture 
representation  of  the  Church  of  Christ  which  he  has  sanctified . 


THE  CHRISTIAN  CITIZEN. 


95 


ers”  of  government  “  are  ordained  of  God,”  though  they 
have  no  unbroken  succession,  as  to  the  agents  that  ad¬ 
minister  them,  and  are  every  day  changing  in  their 
structuie  and  modes  of  administration.  And  government 
when  corrupt,  rejecting  the  principles  upon  which  it 
was  founded,  the  inalienable  lights  of  men,  may  be 
supplanted,  utterly  destroyed,  and  that  authority  which 
rises  on  its  ruins,  becomes  the  “  power  that  is  ordained 
of  God,”  and  bears  the  sword  in  his  name.  And  surely 
no  one  government  amid  the  thousands  of  this  world,  can 
claim  an  exclusive  possession  of  right ;  to  be  called, 
by  way  of  eminence,  the  government,  or  the  “ pow¬ 
er  ordained  of  God,”  to  the  rejection  of  all  others, 
and  assume  authority  over  all  others.  Shall  Eng¬ 
land,  venerable  and  powerful  as  she  is,  erase  this  coun¬ 
try  from  the  list  of  nations  and  reject  our  ministers 
of  state  ?  Can  she  denationalize  France,  dethrone  her 
citizen  king  and  dismiss  her  envoys  to  the  continent  ? 
Is  there  no  government  but  that  of  England  ?  With  all 
her  empire,  armies  and  navies,  let  her  claim  pre-emi¬ 
nence  and  exclusive  rights,  and  the  world  would  laugh 
at  her  folly  and  spurn  her  powers.  No  more  can  any 
one  church  claim  pre-eminent  and  exclusive  prerogatives, 
and  say  to  all  others,  you  have  no  divine  rights,  no  valid 
and  legitimate  succession  in  your  ministry  ;  you  are  no 
church  !  This  is  incomparably  more  absurd  than  the  high 
demand  for  universal  temporal  authority,  as  the  mind 
and  soul  of  man  are  freer  and  more  indomitable  than 
mortal  sinews,  and  truth  and  grace  like  the  unchained 
elements  of  life,  free  to  all,  and  making  all  men  free. 

As  we  see  what  it  is  in  governments,  that  constitutes 
“  the  powers  that  are  ordained  of  God,”  so  it  is  equally 
clear,  what  it  is,  that  lays  the  foundation  for  a  divine 


96 


THE  CHRISTIAN  CITIZEN. 


right  and  its  succession  in  the  church.  It  is  the  organi¬ 
zation  of  the  one  on  the  immutable  principles  of  moral 
obligation,  inalienable  rights,  recognized  and  enforced  in 
the  word  of  God,  that  makes  it  a  government :  and  it  is 
the  reception  and  belief  of  the  doctrines  and  principles  of 
the  gospel,  and  the  governing  power  of  its  spirit,  that 
constitutes  the  other  the  Church  of  God.”  The  Bible, 
and  the  Bible  only,”  says  Chillingwortb,  “is  the  religion 
of  Protestants.”  The  Bible  is  the  divine  charter  on 
which  the  church  is  founded.  These  oracles  of  God  be¬ 
come  our  confession  of  faith  and  our  common  law.  The 
divine  right  thus  secured,  is  transferred,  not  as  senseless 
heraldry,  by  will  and  deed  ;  but  who  ever  have  the  Bible, 
embrace  its  truth,  submit  to  its  laws  and  cherish  its  spiri¬ 
tual  vitality,  inherit  its  immunities  and  succeed  to  the 
honors  and  powers  of  the  true,  Apostolical  church.  We 
would  ask  if  any  thing  else  can,  by  whomsoever  confer¬ 
red  ? 

Here  is  a  right  borrowed  from  God ;  the  succession  of 
a  spiritual  Christianity,  which  cannot  be  resolved  into 
mere  externals,  nor  secured  by  seals,  rites,  symbols,  keys, 
any  or  all  of  human  investments,  from  which  every  thing 
vital  and  spiritual  may  have  fled.  Who  would  look  for 
the  succession  of  a  Christian  church  and  a  spiritual  min¬ 
istry  in  the  hordes  of  merciless  and  profligate  monks,  or  in 
the  “  fox-hunting  clergy”  of  England,  and  deny  it  to  Bax¬ 
ter,  Cranmer  and  Bunyan,  holy  men  of  God,  persecuted 
for  righteousness’  sake  and  doing  wonders  in  the  name  of 
Christ  ?  We  should  as  soon  think  of  Bonaparte,  wasting 
on  his  ocean  rock,  and  his  wandering  family  as  the  ruling 
powers  of  continental  Europe,  to  the  rejection  of  the 
rightful  sovereigns,  or  regard  the  asphaltic  slime  pits  im- 
mercing  the  fallen  towers  and  palaces  of  Babylon,  the 
living  city  of  millions. 


THE  CHRISTIAN  CITIZEN. 


97 


We  are  happy  to  recognize  as  Christians,  and  find  our 
fellowship  with  Leighton,  Sherlock  and  Tillotson,  valiant 
for  the  truth  and  powerful  amid  the  profligacy  of  courts  : 
or  with  Massillon  and  Bourdaloue,  rebuking  sin  on  the 
throne.  And  no  less  do  we  rejoice  to  commune  with 
Fenelon  in  exile  persecuted,  yet  radiant  in  the  charity 
and  glory  of  Christ;  with  Oberlin  warm-hearted  amid 
the  mountain  snows  of  Switzerland  ;  with  Felix  Neff 
on  the  icy  Alps,  and  with  Owen  and  Doddridge,  and 
Pearce  and  Fuller,  and  all  the  humble  followers  of  Christ, 
doing  good  in  his  name,  and  gathering  the  credentials  of 
their  office  and  their  spirit  from  the  renewing  power  of 
God. 

While  we  admit  then  a  qualified  divine  right  to  every 
Christian  church  and  to  their  ministers  acting  under  the 
great  commission ,  and  with  those  spiritual  qualifications, 
which  are  essential  to  the  functions  of  their  office,  we 
must  remember,  that  when  these  qualifications  depart, 
their  commission  expires,  and  the  ‘  divine  right’  passes 
away.  And  though  the  name  may  sound  as  lofty  and  its 
ministrations  be  increasingly  splendid  and  costly,  all  is 
cold  and  dead.  The  shrine  may  stand  beneath  the  splen¬ 
did  dome  and  gilded  minerets,  but  the  divinity  has  de¬ 
parted.  The  church  of  Christ  and  his  ministry  are  not 
here. 

We  trust  that  from  this  brief  and  imperfect  statement 
of  an  important  argument,  we  shall  not  be  charged  with 
being  indifferent  to  government  in  the  church,  any  more 
than  in  the  state.  We  would  shut  the  avenues  against 
an  unauthorized  ministry,  in  the  one,  as  resolutely  as  we 
would  resist  the  assumptions  of  self-appointed  rulers  in 
the  other. 

We  cannot  leave  this  subject  without  a  brief  notice  of 

9 


98 


THE  CHRISTIAN  CITIZEN. 


the  origin  of  that  distinction  in  the  Christian  ministry 
which  is  one  of  the  strongest  supports  of  the  principles 
before  us.  We  allow  that  the  Jewish  church  had  her 
rich  ceremonial,  her  temple  service  imposingly  splendid, 
her  officials  of  many  grades  and  her  High  Priest  with 
duties  peculiar  and  powers  divinely  delegated.  That 
this,  however,  affords  support,  for  any  peculiar  and  exclu- 
ecclesiastical  organization  under  the  gospel,  we  have  yet 
to  learn.  This  is  another  dispensation  ;  and  what  has  it, 
for  a  priest  to  do  ?  Where  is  the  altar  at  which  he  shall 
sacrifice  ?  What  are  the  victims  that  are  to  bleed  in  his 
hands  ?  Claiming  to  follow  in  the  footsteps  of  Christ, 
the  High  Priest  of  our  profession,  the  minister  at  the 
altar  must  himself  become  the  victim.  And  claiming 
apostolical  succession  as  to  office,  we  ask,  where  are 
found  the  attending  credentials  of  the  apostolical  com¬ 
mission  ?  Where  are  miracles  and  inspiration  ?  and  who 
receive  the  Holy  Ghost  and  speak  with  tongues,  beneath 
even  associated  prelatical  hands  ? 

The  Gospel  never  assumed,  in  any  of  its  forms  and 
early  services,  the  ceremonial  of  the  ancient  economy.  In¬ 
troduced  by  its  divine  Author,  it  rose  whh  its  unassuming 
form  and  simple  spirituality,  in  the  synagogue ,  rather  than 
in  the  imposing  temple  service.*  And  no  one  can  fail  to 

*  “It  appears  highly  probable,”  says  Bishop  Whately,  “  I  might 
say,  morally  certain,  that  wherever  a  Jewish  synagogue  existed,  that 
was  brought,  the  whole  or  the  chief  part  of  it,  to  embrace  the  Gos¬ 
pel,  the  Apostles  did  not  there  so  much  form  a  Christian  church,  (or 
congregation,  Ecclesia),  as  make  an  existing  congregation ,  Christian 
Hence  this  author  justly  concludes,  that  we  have  so  little  said  about 
the  ministry  and  the  constitution  of  church  government.  These  in¬ 
stitutions  had  little  of  novelty,  not  originating  wholly  with  the  Apos¬ 
tles.  The  officers  of  the  synagogue  became  the  officers  of  the 
church,  and  its  simple  services  were  continued,  with  no  great  change 
as  to  externals. 


THE  CHRISTIAN  CITIZEN. 


99 


see  how  simple,  unaffected  and  unostentatious  were  the 
ordinary  devotions  of  the  s}magogue.  Tracing  the  re¬ 
peated  services  of  the  Redeemer  with  his  disciples,  and 
the  frequent  assemblings  of  his  followers,  subsequent  to 
his  ascension,  there  is  found  nothing  of  the  imposing  cere¬ 
monial  of  the  Jewish  temple  service  ;  no  gorgeous  vest¬ 
ments  of  the  ministerial  office,  and  no  apparent  distinc¬ 
tion  in  the  powers  of  the  apostles  and  their  immediate 
successors,  as  the  preachers  of  the  Gospel.*  They  es¬ 
tablished  churches  every  where,  and  the  ministers  of 
these  churches  were  called  Bishops  or  Presbyters.  Each 
church  had  its  bishop,  and  these  were  generally  not  as  nu¬ 
merous  nor  as  extensive  as  the  ordinary  parishes  of  city 
and  country  clergymen  at  the  present  day.  *'  As  for  the 
word  diocese,  I  do  not  remember,”  says  Lord  King,  “  that 
I  ever  found  it  used,  in  this  sense,  by  any  of  the  ancients  ; 
but  there  is  another  word,  which  they  frequently  denomi¬ 
nated  the  bishop’s  cure,  and  that  is  parish. f  We  read 
of  the  parishes  of  Asia,  the  parish  of  Ephesus,  of  Corinth, 
of  Athens,  and  of  the  parish  of  Carthage.^  So  that  a 
parish,”  in  the  language  of  Lord  King,  “  is  the  same  as 
a  particular  church,  or  a  single  congregation. §  These 
parishes  had  their  respective  “  bishops  or  ministers,  one 
bishop  to  a  church,  and  but  one  church  to  a  bishop.” 

*  “  Whatever  a  bishop  did,  the  same  did  a  presbyter.”  “  Bishops 
and  presbyters  were  of  the  same  order.”  “  They  had  one  and  the 
same  name — each  being  indifferently  called  bishops  or  presbyters.” 
Clemens  Romanus,  sustained  by  Polycarp’s  exhortation  to  the  Phi- 
lippians,  abundantly  confirm  these  opinions.  See  Lord  King  :  Euseb. 
lib.  5,  Cap.  14,  p.  193, —  Cap.  24,  p.  193. 

t  Ireneus  to  Pope  Victor,  twice  speaks  of  the  bishoprics  of  Asia,  as 
parishes.  Tali'  napolKiuv.  Euseb.  lib.  5,  Cap.  14,  p.  193. 

%  See  Euseb.  lib.  2,  3  and  4. 

$  See  Dissertations  of  Appollonius  against  Alexander  the  Heretic. 


100 


THE  CHRISTIAN  CITIZEN. 


1.  All  the  people  of  one  diocese,  parish  or  church,  met 
together  in  one  place,  “where,”  says  Justin  Martyr,  “  the 
bishop  preaches  and  prays.”  2.  “  The  bishop  had  but 
one  altar  or  communion  table  in  his  whole  diocese,  at 
which  his  whole  flock  received  the  sacrament  from  him,” 
“  There  is  but  one  altar,”  says  Ignatius,  “  as  there  is  but 
one  bishop.*  3.  The  bishop  also  baptized  all  that  re¬ 
ceived  this  ordinance  in  his  diocese.  4.  “  The  charities 
of  the  church  were  deposited  with  the  bishop,”  as  Justin 
Martyr  says  ;  “  he  was  the  common  curator  and  over¬ 
seer  of  all  the  orphans,  widows,  diseased,  strangers,  im¬ 
prisoned,  and,  in  a  word,  of  all  that  were  needy  and  in¬ 
digent.”  5.  “  All  the  people  of  the  parish  (or  diocese) 
were  present  at  church  censures,  as  Origin  describes  an 
offender,  as  appearing  “  before  the  whole  church.” 
6.  “  The  offender  was  not  restored  without  the  know¬ 
ledge  and  consent  of  the  whole  diocese.”  “  They  were  to 
plead,”  says  Cyprian,  “  their  cause  before  all  the  peo¬ 
ple.”!  7.  “When  the  bishop  was  dead,  all  the  people 
met  together  in  one  place  to  choose  a  new  bishop ;” — 
“  by  the  suffrage  of  all  the  brotherhood,”  says  Cyprian. 
De  universe  fraternitatis  suffragio — “  by  all  the  brethren 
who  were  met  together  in  one  place  for  that  very  end.” 
8.  “  At  the  ordination  of  the  clergy  the  whole  body  of  the 
people  were  present.”  9.  “  Public  letters  from  one 
church  to  another  were  read  before  the  whole  diocese.” 
10  “  The  whole  diocese  of  the  bishop  did  meet  all  to¬ 
gether  to  manage  church  affairs.” 

What  can  more  strictly  correspond  with  the  character, 
limits,  and  usages  of  our  ordinary  parishes,  or  be  more 


*  Epist.  ad  Philad.  p.  41.  Also  Justin  Martyr, 
t  Acturi  causam  apud  plebem  universam,  Epist.  10,  §  4,  p.  30 


THE  CHRISTIAN  CITIZEN. 


101 


unlike  the  wide  territory  and  multiplied  congregations  of 
a  modern  diocesan  ?  Not  only  so.  but  “  the  real  size,” 
says  Lord  King,  “  of  these  bishoprics,  concerning  which 
we  have  any  notices  remaining  on  ancient  records,  the 
very  largest  of  them  were  no  greater  than  our  particular 
congregations  are.” 

>.  This  was  true  of  the  bishoprics  of  Smyrna,  Ephesus, 
Magnesia,  Philadephia,  and  Trallium.  Of  this  the  “Epis¬ 
tles  of  Polycarp”  may  furnish  abundant  proof.  The  dio¬ 
ceses  of  Antioch,  Rome,  Carthage  and  Alexandria,  for 
three  hundred  years  after  Christ,  remained  each  as  a 
single  congregation.*  The  whole  region  around  Rome, 
along  the  banks  of  the  Tiber,  was  studded  with  separate 
parishes  or  dioceses,  each  having  its  distinct  bishop, 
whose  duties  were  exclusively  confined  to  a  single  con¬ 
gregation.  Hundreds  of  churches  as  bishoprics,  with 
their  pastors  as  bishops,  so  called,  were  to  be  found,  here 
arranged,  built  up  and  sustained  as  Christian  churches  are 
now.  Hence,  says  Cyprian,  “bishops  were  ordained 
throughout  all  provinces  and  cities” — Per  omnes  provin- 
cias,  ct  per  urbes  singulas  ordinati  sunt  episcopi ,  (Epist. 
52,  §  10,  p.  119),  and  he  adds,  that  he  was  chosen  by  his 
own  people.f 

In  all  this  we  find  no  archbishops  and  no  popes  rising 
to  rule  with  the  divine  right  of  an  apostolical  succession, 
but  the  beautiful  simplicity  of  the  days  of  Christ  and  his 
immediate  followers  in  the  ministry  of  mercy  to  lost 
mankind. 

Having  shown  that  there  is  no  proof  that  the  doctrine 
of  “  divine  right”  or  of  an  exclusive  “  apostolical  succes- 


*  See  Lord  King.  A.  Ed.  p.  42. 
t  Populi  universi  suffragio.  Epist.  55,  p.  139. 

9* 


102 


THE  CHRISTIAN  CITIZEN. 


sion  ”  was  ever  claimed  for  the  papacy  or  the  prelacy 
during  the  first  three  centuries  after  Christ,  we  feel  au¬ 
thorised  to  assert  that  no  authority  is  obtained  from  the 
gospel  itself.  Having  seen  also,  that  no  distinction  was 
known  among  the  clergy  during  most  of  this  period  ;  and 
as  we  shall  yet  see  that  no  forms  of  worship  or  liturgies 
Avere  imposed  upon  the  people  and  no  such  peculiar  effi¬ 
cacy  attached  to  ordinances  and  ceremonies  as  subse¬ 
quently  appeared;  and  being  satisfied  with  the  Word  of 
God  and  the  authorities  adduced,  we  feel  it  wholly  unne¬ 
cessary  to  advert  for  a  moment  to  the  multitude  of  mystic 
and  “juvenile  fathers”  that  crowded  the  dark  ages  ;  from 
which  labyrinth  of  night,  of  ignorance  and  corruption,  the 
advocates  of  every  system  of  error  so  confidently  borrow 
support.  Nothing  is  more  uncertain  and  unsatisfactory 
than  that  long  array  of  authorities  in  support  of  clashing 
systems  and  sentiments  which  are  summoned  from  this 
dark  abyss ;  where  “  we  find  council  in  opposition  to 
council ;  fathers  against  fathers  ;  pope  against  pope  ;  au¬ 
thority  against  authority.”*  We  shall  resort  there  for  no 
support  to  our  arguments,  nor  consent  to  meet  any  bor¬ 
rowed  from  that  source.  We  prefer  to  bridge  the  whole, 
to  leave  its  mystic  puerelities,  and  rest  in  the  light  of 
earlier  times,  till  that  morning  star  of  the  Reformation 
ushers  the  dawn  of  another  and  a  brighter  day.  From 
Wyckliff  to  Luther  the  pure  light  of  truth  and  life  every 
hour  increases,  till  the  dense  night  of  more  than  ten  lono- 
centuries  is  broken,  and  the  morning  is  fully  ushered  in. 
Germany,  Switzerland  and  France  as  if  waked  at  once 
by  the  same  mighty  power,  burst  the  chains  of  delusion 
and  welcomed  to  her  suffering  sons  the  liberty  of  Christ, 


* 


Rev.  Robt.  Ferguson,  p.  23. 


THE  CHRISTIAN  CITIZEN. 


103 


and  rising  as  from  the  sleep  of  sepulchres,  reorganize 
and  reanimate  the  church  of  God.  To  the  enquiry  of 
popish  and  prelatical  pride,  where  was  your  church  be¬ 
fore  Luther  came?  We  reply,  it  was  where  truth,  grace 
and  the  spirit  of  God  lived  and  reigned — where  the  Char - 
ter  of  the  kingdom  of  heaven  was  sacred  and  inviolate. 
Whether  in  exiled  families,  chased,  crowded,  suffering 
amid  mountain  rocks  and  eternal  snows,  or  with  the 
saints  sighing  in  silence  and  despair  at  the  abominations 
of  cruelty  and  sin,  whose  remonstrant  successors,  came 
forth  at  last  from  the  bosom  of  night,  that  constellation 
of  wonders  and  toils.  These  were  the  church,  and  to  the 
church  universal  the  resurrection  of  life  and  hope,  the  joy 
and  triumph  of  a  spiritual  Christianity.  Here  was  the 
church,  and  it  can  be  no  where  else  even  now.  We  look 
not  to  Rome,  to  Canterbury,  nor  Geneva,  but  where  “  be¬ 
lievers  ”  meet,  rejecting  a  cold  and  miserable  formalism, 
in  love  with  truth  and  God,  there  is  our  church ,  our  home, 
our  rest.  There  is  the  ministry  of  Christ,  vital  and  valid  ; 
the  Holy  Ghost  its  sanction  and  heaven  its  hope. 

But  we  must  briefly  trace  the  rise  and  progress  of  thet 
new  ministerial  order  and  we  can  merely  glance  at  it  and 
refer  the  reader  to  history,  for  the  full  record  of  the  most 
gigantic  structure,  ever  conceived  or  reared  amid  the 
ruins  of  the  apostacy,  whose  summit,  if  not  reaching  hea¬ 
ven  like  Babel  of  old,  has  its  base  deep  laid  as  the  bot¬ 
tomless  pit. 

“  The  duties  of  a  bishop,”  says  Lord  King,  “  were 
preaching  the  word,  praying  with  his  people,  administer¬ 
ing  the  true  sacraments  ;  taking  care  of  the  poor,  ordain¬ 
ing  of  ministers,  governing  his  flock,  excommunicating 
offenders,  absolving  penitents — i.  e.  preaching,  worship 


104 


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and  government,  were  part  of  the  bishop’s  function  and 
office.”* 

In  an  extended  congregation  it  would  not  be  unnatural 
for  the  minister  growing  weary  under  its  care  or  wasting 
with  the  infirmities  of  age,  to  desire  some  assistance 
in  the  performance  of  his  arduous  duties  ;  nor  for  a 
church  to  become  so  numerous  and  extended  as  to  find  it 
necessary  to  branch  off  into  new  and  separate  congre¬ 
gations.  In  the  church,  diocese  or  parish  of  Alexandria, 
during  the  third  century,  this  seems  actually  to  have 
occurred.  In  the  extreme  suburbs  of  the  city,  says 
Eusebius,  distinct  congregations  (tfuvaywycu)  began  to 
arise,  from  the  remoteness  of  their  residence  from  the 
usual  place  of  worship  ;  yet  they  did  not  at  once  sepa¬ 
rate  from  “  their  old  church  and  bishop,”  but  retaining 
this  endearing  relation,  they  by  permission  enjoyed  at 
stated  seasons  the  ministrations  of  others,  who  from  their 
age  or  circumstances  were  naturally  in  many  respects 
subordinate,  and  under  the  direction  of  the  mother 
church.  Here,  as  far  as  we  can  discover,  is  the  modest 
and  innocent  rise  of  that  collossal  system  of  diocesan  and 
pontifical  power  which  like  clouds  from  the  bottomless 
pit  have  overshadowed  the  earth,  making  the  spiritual 
kingdoms  of  this  world  above  all  its  civil  powers,  and 
blendino-  the  spiritual  with  the  earthly,  honoring  the  one, 
to  the  destruction  of  the  other. 

It  is  not  difficult  to  see,  how  unequal  endowments, 
age,  and  maturity  of  learning  and  piety,  might  give  to  one 
man  a  commanding  influence  over  many  minds.  The 
presiding  officer  of  an  ecclesiastical  assembly,  under  the 
influence  of  his  station,  or  the  pastor  of  some  popular  or 


*  See  Origen.  Tertul:  Justin  Martyr.  Firmilian. 


THE  CHRISTIAN  CITIZEN. 


105 


central  church,  in  the  capital  of  the  country,  whose  an¬ 
cient  and  commanding  ascendency  becomes  transferred 
to  its  minister,  soon  finds  himself  unconsciously,  perhaps 
against  his  will,  clothed  with  uncommon  powers  —  stand¬ 
ing  amid  his  juniors,  his  sons  and  admirers,  venerable 
for  age,  learning  and  piety,  he  is  the  patriarch  of  the 
churches,  even  of  churches  whose  powers  and  whose 
ministry  are  essentially  the  same.  In  this  way  the  dis¬ 
tinctions  in  the  church  and  the  Christian  ministry  no 
doubt  had  their  rise  ;  and  history  has  written  the  results, 
through  fifteen  hundred  years  of  ecclesiastical  corruption, 
clerical  pride  and  oppression.  The  gorgeous  pontifi¬ 
cate  ;  the  regal  prelacy,  robed,  mitred,  and  enthroned  in 
scarlet,  on  the  seven  hills,  claiming  the  mistresship  of 
nations  and  the  prelatic  empire  of  the  world,  are  the 
achievements  and  the  memorials. 

History  has  not  left  the  foregoing  positions  unsus¬ 
tained.  Constantinople,  Rome,  Alexandria,  Antioch  and 
Carthage,  had  powerful  and  extended  churches  within 
their  respective  borders,  to  which  pride,  learning,  com¬ 
merce  and  wealth  had  given  ascendant  powers.  Their 
primitive  ministry  was  no  more,  and  their  original  Chris¬ 
tian  simplicity  had  passed  away  :  the  corruptions  of  the 
church  and  of  the  age  had  favored  the  extension  and 
abuse  of  that  power  with  which  they  were  clothed.  The 
rivalship  existing  between  these  cities,  especially  the 
most  distinguished,  became  transferred  to  their  respect¬ 
ive  churches,  whose  spiritual  heads  were  not  insensible 
to  the  honors  of  an  overshadowing  influence. 

Whatever  may  have  been  the  result  of  the  enlarged 
powers  of  the  venerable  minister  of  Alexandria  in  the 
third  century,  it  was  not  until  the  close  of  the  sixth,  that 
anything  like  prelatical  or  papal  jurisdiction  and  pre- 


106 


THE  CHRISTIAN  CITIZEN. 


eminence  was  known.  From  the  imperial  character  of 
Rome,  or  from  the  ascendant  talents  of  “  Gregory  the 
Great,”  he  was  acknowledged  as  holding  the  first  place 
among  the  patriarchs,  yet  “  with  express  limitation  of 
jurisdiction  and  bounds.”  John,  the  Patriarch  of  Con¬ 
stantinople,  as  yet  the  “  head  city,”  and  jealous  of  the 
imperial  aspirings  of  Rome,  became  emulous  of  the  as¬ 
cendant  honors  and  influence  of  Gregory,  and  claimed  to 
be  styled  the  “  universal  patriarch ”  or  bishop,  as  the  city 
where  he  officiated  was  the  chief  residence  of  the  em¬ 
peror.  Lending  the  aid  of  his  overshadowing  influence 
to  the  feebler  and  remote  churches,  he  received  that 
homage  and  gratitude  due  to  beneficent  greatness,  and 
there  was  no  general  resistance  to  his  claim. 

Gregory  of  Rome,  however,  remonstrated,  and  denied 
the  right  of  his  brother  to  such  exclusive  assumptions  : 
“It  was  Lucifer;  it.  was  antichrist;  it  could  belong  to 
no  bishop  on  earth.”  So  indignantly  did  the  patriarch  of 
the  imperial  city  protest ;  his  wounded  pride,  doubly 
vigorous  from  the  apparent  piety  that  sanctioned  it,  that 
the  Patriarch  of  Alexandria,  remembering  perhaps  the  oc¬ 
currences  of  his  own  city  in  the  third  century  and  to  pacify 
his  brother  of  Rome,  bestowed  upon  him  the  more  mag¬ 
nificent  title  of  universal  pope.  But  Gregory  was  too 
modest,  or  too  far  committed  by  his  denunciations  of  this 
honor  under  another  name,  and  with  all  humility  declares 
himself  “  the  servant  of  the  servants  of  God  :”  in  mitred 
lips  the  living  synonym  of  papal  power.  Gregory  was 
pope,  the  father  of  that  whole  race ;  imperial  in  the 
church,  as  Rome  to  the  world.* 


*  See  His.  of  Cath.  Chh.  by  Alexander  Petrie,  Cap.  II.  pp.  9-11  ; 
and  Campbell’s  Lectures,  Lee.  XVI.  p.  271. 


THE  CHRISTIAN  CITIZEN. 


107 


Thus  we  have  the  rise  of  unassuming,  patriarchal 
Supervision  in  the  third  century,  growing  slowly  through 
more  than  three  hundred  years  into  diocesan  jurisdic¬ 
tion  :  from  its  civil  and  geographical  relations  at  length 
assuming  prelalical  powers,  and  not  even  nominally  pon¬ 
tifical  and  papal  till  near  seven  hundred  years  of  corrup¬ 
tion  and  darkness  obscures  the  true  light. 

We  know  of  nothing  apostolical  like  the  foregoing 
rivalship,  but  that  memorable  dispute  who  should  be 
greatest ;  and  all  the  distinctions  in  the  ministry,  papal 
and  prelatical,  are  no  more  primitive  nor  apostolical 
than  this. 

It  is  not  from  prejudice  towards  any  class  of  men 
that  we  oppose  these  high  church  principles  ;  but  from 
deep  conviction  of  their  unscriptural  character,  and  from 
their  necessary  influence  upon  those  that  adopt  them. 
This  is  seen  not  alone  on  the  page  of  history.  It  has  its 
memorials  in  all  the  archives,  institutes  and  civil  or«ani- 
zations  of  the  world.  This  influence  is  seen  not  alone 
at  Rome,  and  at  Canterbury,  in  the  papacy  of  the  Episco¬ 
pate  ;  but  it  is  seen  also  in  the  Presbyter,  and  had  the 
clamorous  demands  once  made  in  England  by  the  Pres¬ 
byterians,  for  the  sword,  been  heard,  we  might  have  seen 
the  northern  presbyter  of  Scotch  zeal,  fresh  and  firm  in 
the  remembrance  of  his  national  and  religious  wrongs, 
carrying  something  more  to  London  than  his  “  confes¬ 
sion  of  faith,”  with  his  “  solemn  league  and  covenant 
and  how  many  a  papist  and  adherent  of  Episcopacy  would 
have  found  their  way  to  the  tower,  the  fleet  and  the  stake, 
it  is  not  easy  to  say.  The  aspect  and  late  doings  of 
high  Presbytery  in  another  hemisphere,  and  its  proud 
domination  at  this  moment  in  Scotland,  are  some  indica¬ 
tions  of  its  energy  when  unrestrained.  And  as  human 


108 


THE  CHRISTIAN  CITIZEN. 


nature  does  not  vary  essentially  any  where,  nor  in  any 
age,  had  Cromwell  been  as  vain  of  his  theology,  as 
Henry  VIII.  ;  and  the  Independents  long  enough  in 
power  to  learn  all  its  blessings,  notwithstanding  the  na¬ 
ture  of  their  principles,  the  one  might  have  been  a  sec¬ 
ond  “  defender  of  the  faith,”  and  the  other,  shorn  of  their 
unshared  excellence,  hung  with  all  servility  on  the  arm 
of  the  Protector.  We  rejoice  that  these  principles  were 
not  allowed  to  begin  their  work  upon  these  men  of  scrip¬ 
tural  faith  and  simple  trust  in  Christ  for  salvation.  We 
would  not  trust  human  nature  with  these  principles  any 
where.  They  show  themselves  most  in  the  papacy  and 
the  prelacy,  because  they  have  there  lived  so  long  and 
gathered  such  encouragement  from  their  civil  relations, 
and  more  so  from  the  very  nature  of  their  eclesiastical  or¬ 
ganization.  And  it  is  now  more  in  defence  of  ourselves, 

O 

and  of  other  principles,  dearer  than  life,  that  the  Christian 
citizen  as  well  as  the  Christian  preacher  is  called  to  op¬ 
pose  them. 

And  let  it  be  remembered  that  we  are  not  alone  in 
these  views  of  entire  dissent  from  the  principles  before 
us.  Those  better  acquainted  with  them  from  experience 
of  their  disasterous  results  on  the  moral  and  religious  in¬ 
terests  of  the  church,  shall  give  their  testimony  to  the 
truth  and  reasonableness  of  our  positions.  We  shall  but 
allude  to  the  worthy  men  of  the  Episcopal  church,  who 
are  struggling  against  them  in  this  country  and  to  the 
prelates  and  the  numerous  clergy  of  the  English  Estab¬ 
lishment,  now  so  vigorously  resisting  the  Oxford  tracta- 
rians.  We  shall  rely  chiefly  on  the  opinions  of  the  most 
learned  and  pious  of  the  English  church  in  past  times, 
whose  sentiments  and  authority  are  held  in  the  highest 
estimation  at  the  present  day. 


THE  CHRISTIAN  CITIZEN. 


109 


We  repeat  it,  we  are  not  acting  in  our  sectarian  cha¬ 
racter  unsustained  by  those  who  better  know  the  princi¬ 
ples  before  us,  than  we  do,  and  who  have  felt  more  of 
their  influence  than  we  hope  ever  to  experience.  We 
appeal  to  the  Episcopal  church  itself  for  the  truth  and 
vindication  of  every  position  we  have  taken,  though  the 
men  we  shall  adduce  for  our  support,  may  not  have  been 
led  to  consider  the  political  and  religious  bearings  of 
these  principles  as  others  may  have  been  compelled 
to  do. 

2.  In  the  next  place  the  system  under  review ,  is  a  de¬ 
parture  from  the  original  principles  of  the  Episcopal 
Church  of  England ,  as  established  at  the  era  of  the  Refor¬ 
mation. 

In  reference  to  ecclesiastical  discipline,  no  historical 
fact  is  more  certain  than  this,  that  all  the  reformed  church¬ 
es  renounced  the  principle  of  any  divine  right  of  Episco¬ 
pal  ordination.  As  a  single  instance,  we  may  mention 
the  Smalcaldic  Articles,  in  1533,  which  strenuously  as¬ 
sert  the  identity  of  bishops  and  presbyters,  and  their 
equality  by  divine  right,  in  the  power  of  ordination. 
These  articles  were  signed  by  nearly  eight  thousand 
ministers,  among  whom  were  Luther,  Melancthon,  Bu- 
cer,  &c.  To  a  similar  effect  was  the  declaration  of  the 
Function  of  the  English  church,  about  the  same  period, 
which  states  as  follows  :  “  In  the  New  Testament  there 
is  no  mention  of  any  degree  or  distinction  of  orders,  but 
only  of  deacons  or  ministers,  and  of  priests  or  bishops.”* 
This  declaration  was  signed  by  thirty-seven  distinguished 
civilians  and  divines,  and  by  thirteen  bishops.  Nor  was 

♦Burnet’s  Hist,  of  Ref.  I.  321  fol. 

10 


110 


THE  CHRISTIAN  CITIZEN, 


this  subject,  as  some  have  insinuated,  hastily  decided  OH 
by  the  English  reformers.  On  the  contrary,  it,  was  re** 
garded  as  one  of  the  cardinal  questions  of  the  Reforma- 
tion,  and  was  examined  by  them  with  great  care  and  de- 
liberation.  It  was  one  of  a  number  of  queries  propound  ¬ 
ed  to  a  large  council  of  the  most  distinguished  divines 
and  bishops,  under  Henry  VIIL  As  a  specimen  of  the 
answers  which  were  then  given,  we  transcribe  the  fol¬ 
low  ing. 

Cranmer,  Archbishop  of  Canterbury,  says  “  The  bi¬ 
shops  and  priests  were  at  one  time,  and  were  no  two 
things,  but  both  one  office,  in  the  beginning  of  Christ’s 
religion.” 

Dr.  Cox,  afterwards  bishop  of  Ely  under  Elizabeth, 
adds,  “  By  scripture  (as  Jerome  saith)  bishops  and  priests 
be  one .  Yet  bishops  as  they  are  now,  were  after  priests, 
and  therefore  made  of  priests.” 

Dr.  Redman,  says,  “  At  the  beginning,  were  both  one 
— wherefore  one  made  the  other  indifferently.”* 

To  a  similar  effect  were  the  decisions  of  Dr.  Day,  Dr, 
Edgeworth,  The  Bishop  of  London,  and  generally  of  the 
most  distinguished  friends  of  the  Reformation.  Accord¬ 
ingly,  these  principles  were  embodied  by  the  bishops  in 
the  Necessary  Erudition  of  a  Christian  Man,  which  was 
approved  by  a  vote  of  both  houses  of  Parliament  in  1543, 
and  prefaced  with  an  epistle  by  the  king  himself.  In  this 
it  is  declared,  that  “  priests  and  bishops  are  by  God’s  law 
one  and  the  same ,  and  that  the  powers  of  ordination  and  ex- 
communication  belong  equally  to  both.”  These  were  the 
principles  of  the  English  Church  during  the  whole  reign 
of  Edward  VI.  Foreign  churches  were  recognized  by 


♦Bmuctl.  223. 


THE  CHRISTIAN  CITIZEN. 


Ill 


the  Reformers  as  in  the  fullest  sense  churches  of  Christ. 
A  large  number  of  foreign  divines  were  invited  by  Cran- 
mer  from  abroad  to  aid  in  the  Reformation,  and  were  in¬ 
stantly  employed  in  clerical  duties  without  one  hint  of 
re -ordination.*  On  the  restoration  of  the  English  church, 
on  its  present  footing,  under  Elizabeth,  it  was  enacted  by 
Parliament  “  that  the  ordination  of  foreign  churches 
should  be  held  valid,  and  that  those  who  had  no  orders, 
should  be  of  like  capacity  with  others  to  enjoy  any  place 
of  ministry  in  England.”!  That  these  were  the  senti¬ 
ments  of  the  clergy  at  this  time,  is  most  evident.  “  The 
first  who  solemnly  appeared  in  vindication  of  the  English 
hierarchy,”  says  Bishop  Stillingfleet,  “  was  archbishop 
Whitgift,  a  sage  and  prudent  person,  whom  we  cannot 
suppose  ignorant  of  the  sense  of  the  Church  of  England, 
or  afraid  or  unwilling  to  defend  it.  Yet  he  frequently 
against  Cartwright  asserts  “  no  form  of  church  govern¬ 
ment  is  by  the  Scriptures  prescribed  to,  or  commanded  the 
church  of  God.”  And  so  Dr.  Cosins  his  chancellor,  “  it  can¬ 
not  be  proved  that  any  certain,  particular  form  of  church 
government,  is  commanded  us  by  the  word  of  God.”  Dr. 

*  Among  these  was  the  celebrated  John  Knox,  who  was  chaplain 
to  the  king,  and  was  sent  also  by  the  privy  council  to  preach  at  Ber¬ 
wick,  see  Strype's  Annals  III.  235.  Martyn  Bucer  was  another,  who 
officiated,  says  Strype,  “at  St.  Martins  Cambridge  do.  do.  II.  207. 
At  the  death  of  Bucer,  a  funeral  sermon  was  preached  by  Parker 
afterwards  the  most  active  in  establishing  the  church  on  its  present 
footing,  as  first  archbishop  under  Elizabeth.  In  this  sermon  he  terms 
Bucer  a  “  chief  master  workman”  placed  there  by  God  \  and  dwells 
with  much  feeling  on  the  loss  sustained  by  the  church,  and  on  the  cer¬ 
tain  happiness  to  which  Bucer  had  departed.  Strype’s  life  of  Parker, 
29.  How  little  does  all  this  look  like  doubting  whether  the  “  promises” 
of  the  gospel  belong  to  those  who  are  out  of  tho  Episcopal  church  ! 
t  Strype  as  quoted  by  Neal,  1,  336. 


112 


THE  CHRISTIAN  CITIZEN. 


Loe,  “no  certain  form  of  government  is  prescribed  in  the 
word.”  Bishop  Bridges,  “  God  hath  not  expressed  the 
form  of  church  government.”  “  They  who  are  pleased 
but  to  consult  the  third  book  of  the  learned  and  judicious 
Mr.  Hooker’s  Ecclesiastical  Polity,”  adds  Stillingfleet, 
“  may  see  the  mutability  of  church  government,  largely 
asserted  and  fully  proved.”*  Iren  :  Part  II.  c.  viii.  §  3. 

The  learned  Whittaker,  professor  of  divinity  in  Cam¬ 
bridge  at  the  same  period,  and  who  was  chiefly  employed 
in  the  controversy  with  the  papists,  declares  as  the  doc¬ 
trine  of  the  reformed,  (in  his  controversy  with  Bellarmin 
and  Dureus)  that  “  presbyters  being  by  divine  right  the 
same  as  bishops,  they  might  warrantably  set  other  presby¬ 
ters  over  the  churches.”  It  was  on  this  ground,  that 
speaking  in  behalf  of  the  English  Church,  he  defended 
the  validity  of  ordination,  as  performed  by  Luther,  Zwin- 
gle,  Bucer,  etc.  Little  did  he  or  his  associates  imagine, 
that  Protestants  would  ever  unite  with  Papists,  in  calling 
that  ordination  in  question.  When  this  was  first  done  by 
Dr.  Brancroft,  in  his  sermon  at  Paul’s  cross,  towards  the 
close  of  Elizabeth’s  reign,  it  excited  so  much  surprise 
that  Sir  Francis  Knolls  wrote  to  Dr.  John  Reynolds  one 

i—  i.  ..  -  «  ■  — .  .  —  .  ■  .  .  - -  — — • 

*The  only  attempt  which  we  have  ever  heard  of  to  evade  these 
testimonies,  is  by  saying  that  “  church  government”  here,  may  not 
have  referred  to  the  different  orders  of  clergy  in  the  church,  but  mere¬ 
ly  to  other  ecclesiastical  constitutions.  But  Stillingfleet,  with  tho 
originals  before  him,  did  so  understand  them,  and  cited  them  to  estab¬ 
lish  his  position,  that  there  is  no  unalterable  divine  rig  ht  in  the  clergy. 
These  declarations  too,  were  made  against  Cartwright  the  Puritan, 
who  asserted  the  exclusive  divine  right  of  presbyterian  ordination* 
Whitgift  and  the  rest  therefore,  if  they  spoke  to  the  point  in  debate, 
meant  to  deny  what  Cartwright  maintained,  viz  that  the  Scriptures 
had  laid  down  any  one  immutable  constitution  for  the  orders  of  th© 
clergy,  discipline,  etc.  of  the  church. 


TIIE  CHRISTIAN  CITIZEN. 


113 


of  the  translators  of  the  Bible,  and  universally  regarded 
as  the  most  learned  man  of  the  age,  for  his  opinion  on 
this  subject.  Reynolds  replied  that  even  Bellermin  ac¬ 
knowledged  the  weakness  of  Dr.  B’s  pretension.  “  It  may 
be  added”  he  says  “  that  they  who  for  five  hundred  years 
have  been  industrious  in  reforming  the  church,  have 
thought,  that  all  pastors,  whether  called  bishops  or  pres¬ 
byters,  have  according  to  the  word  of  God  like  power  and 
authority.”  He  then  appeals  in  confirmation  of  his  state¬ 
ment,  to  the  Waldenses.  WickJifF  and  his  followers,  Huss 
and  his  disciples,  Luther,  Calvin,  Brentius,  Bullinger  and 
Musculus  ;  to  many  English  bishops  as  Jewell,  author 
with  Cranmer  of  the  articles  and  Homilies,  Pilkington 
and  others  ;  and  to  Bradford,  Lambert,  and  many  more  of 
the  earlyr  confessors  of  the  English  church.  He  adds, 
that  this  was  the  common  doctrine  of  the  reformed  church¬ 
es  in  Switzerland,  Savoy,  France,  Germany,  the  Nether¬ 
lands,  Hungary  and  Poland.  It  was  not  until  forty  years 
after,  in  the  time  of  Archbishop  Laud,  that  these  high 
church  principles  gained  much  footing  in  the  English 
church,  and  even  long  after  that,  Stillingfleet  says,  “  It  is 
acknowledged  by  the  stoutest  champions  of  episcopacy, 
before  these  late  unhappy  divisions,  that  ordination  per¬ 
formed  by  presbyters  in  case  of  necessity,  is  valid; 
which  I  have  already  shown  doth  evidently  prove  that 
episcopal  government  is  not  founded  on  any  unalterable 
divine  right.”* 

Authorities  from  the  Church  of  England  might  be  mul¬ 
tiplied  in  unbroken  succession  to  the  present  time,  sus¬ 
taining  the  same  liberal  principles ;  and  yet  nine-tenths 
of  the  Christian  clergy  throughout  the  world  are  declared 

*  Iren.  Part  II.  Chap.  VIII.  $  7. 

10* 


114 


THE  CHRISTIAN  CITIZEN. 


iinministerial,  their  acts  invalid,  and  their  countless 
churches  excommunicated  from  the  fellowship  of  Christ. 
Where  in  the  ages  of  primitive  Christianity  ;  where  in 
the  whole  bright  era  of  the  Reformation  ;  where,  in  the 
gospel  of  God,  is  there  authority  for  such  an  act  of  arro¬ 
gance  l 

We  adduce  in  support  of  our  positions  the  authority  of 
the  principal  ecclesiastical  dignitary  of  the  Episcopal 
Church  in  Ireland,  in  whose  masterly  production  we  find 
a  catholic  spirit,  and  fully  conceded  all  that  other  Chris¬ 
tian  denominations  ask.  This  work  alone  ought  to  settle 
the  subject  in  debate  forever. 

Dr.  Whately,  Archbishop  of  Dublin,  writes  as  follows  : 
“  It  appears  plainly  from  the  sacred  narrative,  that  though 
the  many  churches  which  the  apostles  founded  were 
branches  of  one  spiritual  brotherhood,  of  which  the  Lord 
Jesus  Christ  is  the  heavenly  head,  though  there  was  one 
Lord,  one  faith,  one  baptism,  for  all  of  them,  yet  they 
were  each  a  distinct,  independent  community  on  earthy 
united  by  the  common  principles  on  which  they  were 
founded,  and  by  their  mutual  agreement,  affection  and 
respect,  but  not  having  any  one  recognized  head  on 
earth.  He  says,  it  seems  to  have  been,  at  least  the 
general,  if  not  the  universal  practice  of  the  apostles,  to 
appoint  over  each  separate  church  a  single  individual  as 
a  chief  governor,  under  the  title  of  angel  or  bishop.  A 
church  and  diocese  seem  to  have  been  for  a  considerable 
time  coextensive  and  identical ,  and  each  church  or  dio¬ 
cese  though  connected  with  the  rest,  by  ties  of  faith , 
hope  and  charity ,  seem  to  have  been  perfectly  inde¬ 
pendent  as  far  as  it  regards  any  power  or  control.”  He 
speaks  of  distinct  and  independent  communities,  each  gov¬ 
erned  by  its  own  single  bishop  as  our  independent  churches 


THE  CHRISTIAN  CITIZEN. 


115 


are  now  ;  confirming  the  fact  already  alluded  to,  that  the 
limits  of  a  primitive  bishopric  on  the  banks  of  the  Tiber, 
were  not  ordinarily  more  extensive  than  the  congrega¬ 
tions  of  our  American  clergy  generally. 

Speaking  of  those  who  “  claim  to  have  what  is  called 
apostolical  succession,”  he  says,  “  they  seem  to  me,  in 
proportion  as  they  proceed  on  these  principles,  to  be  in 
some  degree  removing  our  institutions  from  a  foundation 
on  a  rock  to  place  them  on  sands.”  Having  decidedly 
condemned  the  “  claims  of  ministers  on  some  supposed 
sacramental  virtue,  transmitted  from  hand  to  hand  in 
unbroken  succession  from  the  apostles,”  he  adds,  “  those 
who  are  not  satisfied  with  the  foundations  thus  laid,  and 
which  is  the  very  foundation  which  Christ  and  his  apos¬ 
tles  have  prepared  for  us  ;  who  seek  to  take  higher 
ground,  as  the  phrase  is,  and  maintain  what  are  called 
according  to  the  modern  fashion,  ‘  church  principles,  or 
Church  of  England  principles,’  are  in  fact  subverting  the 
principles  both  of  our  church  in  particular,  and  of  every 
Christian  church  that  claims  the  inherent  right  belonging 
to  a  community,  and  confirmed  by  the  sanction  of  God’s 
word,  as  contained  in  the  Holy  Scriptures.  It  is  advan¬ 
cing,  but  not  in  the  right  road.  It  is  advancing  not  in  a 
sound  learning  but  error ;  not  in  faith  but  in  a  super¬ 
stitious  credulity,  to  seek  for  some  higher  and  better 
ground  on  which  to  rest  our  doctrines  and  institutions, 
than  that  on  which  they  are  placed  by  the  Author  and 
Finisher  of  our  faith.”  He  says  in  a  note  to  this,  “  It  is 
curious  to  observe  how  very  common  it  is  for  any  sect,  or 
party  to  assume  a  title  indicative  of  the  very  excellence 
in  which  they  are  especially  deficient,  or  strongly  con¬ 
demnatory  of  the  very  errors  with  which  they  are  espe¬ 
cially  chargeable.  The  phrase  Catholic  religion,  i.  e. 


116 


THE  CHRISTIAN  CITIZEN. 


universal,  is  the  most  commonly  in  the  mouths  of  those 
who  are  the  most  limited  and  exclusive  in  their  views, 
and  who  seek  to  shut  out  the  largest  number  of  Christian 
communities  from  the  gospel  covenant.”  Speaking  of 
appeals  to  antiquity  in  support  of  claims  to  the  divine 
right  of  succession,  he  says,  “  Everything  pertaining  to 
this  appeal  is  obscure,  uncertain,  disputable,  and  actually 
disputed  to  such  a  degree,  that  even  those  who  are  not 
able  to  read  the  original  authors  may  yet  be  perfectly 
competent  to  judge  how  unstable  a  foundation  they  fur¬ 
nish.  The  tendency  of  this  procedure  is  to  drive  the 
doubting  into  confirmed  though  perhaps  secret  infidelity, 
and  to  fill  with  doubts  the  sincerely  pious.”  We  fully 
agree  with  the  archbishop,  and  find  a  result  more  fatal 
still.  This  obscurity  and  absurdity  of  claims  and  suc¬ 
cession,  united  with  undefinable  securities  of  grace  by 
mere  ordinances,  have  driven  men  of  intelligence  to 
avowed  infidelity,  and  the  credulous  to  fanaticism,  till  the 
working  of  miracles  is  actually  attempted  in  the  name  of 
Christ.  And  even  the  churchmen  of  Oxford  begin  boldly 
to  justify  faith  in  the  popish  pretensions  to  this  power.® 

♦  A  volume  has  recently  been  published  at  Oxford  containing  a 
revised  translation  of  a  portion  of  Fleury’s  Ecclesiastical  History, 
viz.  from  A.  D.  381,  to  A.  D.  400  :  introduced  by  an  advertisement 
from  the  pen  of  the  Rev.  J.  H.  Newman,  Fellow  of  Oriel  College. 
Prefixed  to  the  work  is  a  labored  “Essay  on  the  Ecclesiastical  Mir¬ 
acles  that  is,  those  miracles  recorded  as  having  been  wrought  in 
the  early  centuries  of  the  church  posterior  to  the  apostolical  age. 
The  writer  takes  the  ground  (p.  xiii)  that,  these  “  are  not  to  be  at  once 
rejected  ” — •“  that  some  of  them  were  true  miracles  and  “  that  we 
cannot  be  certain  how  many  were  not  true.  After  treating  of  “  the 
anticedent  probability  ”  of  these  miracles,  their  “  internal  character” 
and  “  the  state  of  the  argument”  respecting  them,  the  writer  goes  on 
and  “sets  down  the  evidence  for  and  against  certain  miracles  as  we 


THE  CHRISTIAN  CITIZEN. 


117 


They  affirm,  that,  “  In  the  sacraments  we  have,  in  some 
special  sense,  the  present  power  of  God  with  us,  and  the 
episcopal  and  priestly  succession  have  in  them  some- 
thino-  divine,  as  channels,  which  convey,  as  it  were,  his 

O  '  , 

presence  to  us  and  that  “  if  Balaam’s  ass  instructed 
Balaam,  what  is  there  fairly  to  startle  us  in  the  church  s 
doctrine,  that  the  water  of  baptism  cleanses  from  sin,  or 
that  eating  the  consecrated  bread  is  eating  Christ’s  body.” 
Thev  say,  this  power  is  “  constantly  conveyed  through 

meet  with  them.”  But  the  evidence  for  them,  in  his  mind,  far  out¬ 
weighs  the  evidence  against  them,  and  in  behalf  of  these  at  least,  he 
makes  the  assertion  (p.  cix)  “that  it  will  be  found  that  the  greater 
part  of  the  miracles  of  Revelation  are  as  little  evidence  for  revela¬ 
tion  at  this  day,  as  the  miracles  of  the  church  are  evidence  for  the 
church.”  The  miracles  which  he  thus  sustains  are  the  nine  follow¬ 
ing  :  1.  The  Thundering  Legion.  2.  The  change  of  water  into  oil 

by  Narcissus  of  Jerusalem.  3.  Miracles  wrought  on  the  course  of 
the  river  Lycus  by  Gregory  Thaumaturgus..  4.  Constantine  s  IjU* 
minous  Cross.  5.  The  discovery  of  the  Holy  Cross  by  Helena. 
6.  The  death  of  Arius.  7.  The  fiery  eruption  on  Julian’s  attempt  to 
rebuild  the  Jewish  Temple.  8.  The  recovery  of  the  blind  man  by 
relics  at  Milan.  9.  The  miracle  upon  the  African  confessors  muti¬ 
lated  by  Heneric.  That  miraculous  power  is  actually  claimed  for 
the  ministry  Episcopally  ordained,  see  Tracts  for  the  Times,  No. 
lxxxv.  p.  95. 

A  recent  discourse  from  the  prelate  of  the  Episcopal  church  in 
Maryland,  on  the  “  Christian  Priesthood,”  speaks  of  “  the  ministerial 
intervention ,  that  sins  may  be  forgiven ,”  and  affirms,  that  in  this  re¬ 
spect,  it  is  more  clearly  claimed  and  efficient  than  in  a  former  dispen¬ 
sation.  What  Mr.  Withingham  makes  of  the  sacrifice  of  Christ,  and 
what  advantage  that  gives  us,  over  the  Jew  of  old,  is  not  known.  The 
whole  discourse  is  worthy  of  attention,  only  as  another  indication  of 
the  result  to  which  the  principles  before  us  lead.  Its  affinities  cannot 
be  mistaken,  and  we  are  not  surprised,  that  some  of  the  clergy  of 
Maryland  revolt  from  its  conclusions.  See  the  Rev.  Mr.  John’s 
Reply. 


118 


THE  CHRISTIAN  CITIZEN. 


the  hands  of  commissioned  persons,  authorized  according 
to  the  outward  forms  of  the  church  —  that  the  sacra¬ 
ments  are  a  continued  miracle1”  and  their  “dispensation 
b3T  episcopally  ordained  ministers  is  equal  to  the  working 
of  miracles  —  and  if  baptism  be  the  cleansiug  and  quick¬ 
ening  of  the  dead  soul,  to  say  nothing  of  the  Lord’s  sup¬ 
per,  THEY  DO  WORK  MIRACLES.” 

It  would  appear,  that,  by  design,  every  thing  had  been 
omitted  in  the  gospel,  by  which  we  might  construct  an 
ecclesiastical  polity,  and  pronounce  it  divine,  or  even 
scriptural,  to  the  exclusion  of  all  other  religious  associa¬ 
tions.  The  most  we  can  confidently  say  of  any  is,  that 
it  is  not  unscriptural  or  forbidden.  Of  none  can  we  af¬ 
firm,  this  is  after  the  pattern  seen  in  the  mount  or  at  Je¬ 
rusalem.  From  what  we  know  of  the  assumptions  and 
claims  of  orders  and  polity,  pretending  to  divine  right  and 
exclusive  scriptural  authority,  we  see  the  wisdom  of  this 
omission. 

The  Redeemer  foresaw,  that  any  settled  and  express 
church  organization  and  service,  suited  to  all  ages  and 
circumstances,  which  must,  at  the  best,  be  but  the  outer 
temple,  the  forms  and  orderings  of  external  devotion, 
rather  than  the  vital  principle  of  godliness,  would  become 
perverted  and  abused  ;  and  he  well  knew  that  men,  find¬ 
ing  it  easier  to  observe  forms  than  to  cultivate  principles  ; 
to  trust  in  externals  rather  than  govern  the  inner  man, 
would  transfer  their  minds  from  the  hidden  spirit  of  holi¬ 
ness,  to  its  external  symbols  ;  and  that,  instead  of  se¬ 
curing  and  honoring  the  life  of  Christ  in  the  soul,  they 
would  satisfy  the  demands  of  an  easy  and  ruinous  religion, 
by  a  superstitious  adherence  to  its  formulas  and  rites. 
And  this  is  lamentably  true,  even  now,  with  all  the  un¬ 
certainties  as  to  ecclesiastical  order  and  services.  How 


THE  CHRISTIAN  CITIZEN. 


119 


Hi Ucli  more  so,  could  we  settle  from  the  gospel,  exactly, 
what  was  the  divinely  ordered  style  of  the  primitive 
churches,  and  what  their  services.  As  it  is,  the  human 
mind  is  ever  wandering  from  the  substance  and  the  prin¬ 
ciple  of  godliness,  and  magnifying  the  importance  of  rites, 
and  contending  for  the  mere  externals  of  religion.  Hcerct 
in  Uteris ,  hceret  in  cortice.  We  hear  much  about  the 
mode  of  baptism,  and  little  about  the  vital  energy  of  God 
in  the  soul.  Much  of  baptismal  regeneration,  and  little 
of  the  renewing  and  indwelling  of  the  Holy  Ghost.  More 
about  the  commission  of  Glirist  and  valid  ministrations, 
than  of  justification  by  faith,  and  Christ  formed  in  the  soul, 
the  hope  of  glory.  The  ordinances  of  the  gospel,  and 
what  the  church  has  added  thereto,  are  like  essential  veri¬ 
ties,  while  the  gospel  itself,  with  its  foundations  of  hope, 
repentance  towards  God,  and  faith  towards  our  Lord  Jesus 
Christ,  is  almost  lost,  but  as  an  unseen  support  to  the 
costly  and  cumbersome  ceremonial  that  is  bound,  as  a 
body  of  death,  upon  it,  till  its  very  ministers  will  carry 
their  formulas,  their  discipline  and  prayer  books,  where 
they  have  never  thought  to  leave  a  Bible. '~~ 

The  apostle,  it  would  seem,  early  met  these  difficulties, 
and  severely  rebuked  them.  To  the  Corinthians,  con¬ 
tending  about  men  and  ministrations,  he  says,  I  thank 
God  I  baptized  none  of  you  ;  for  Christ  sent  me  not  to 
baptize,  but  to  preach  the  gospel,  not  with  the  wisdom  of 
words,  lest  the  cross  of  Christ  should  be  made  of  none 
effect. 

We  say,  there  was  profound  wisdom  in  leaving  the 
question*  of  ecclesiastical  order  and  forms  so  uncertain, 
and  throwing  men  upon  the  resources  of  enlightened  rea¬ 
son  and  intelligent  piety.  And  we  may  rest  assured,  that 
when  we  contend  for  mere  externals,  we  have  lost  the 


120 


THE  CHRISTIAN  CITIZEN. 


unction  of  religion,  and  are  fighting  our  own  battles,  and 
not,  as  the  church  militant,  for  Christ  and  his  cause. 

As  we  revert  to  the  times  of  Isaiah,  by  whom  God  re¬ 
bukes  the  formalism  of  Israel,  saying,  To  what  purpose 
is  the  multitude  of  your  sacrifices  unto  me  ?  Bring  no 
more  vain  oblations  ;  when  ye  spread  forth  your  hands  I 
will  hide  mine  eyes  from  you,  yea,  when  ye  make  many 
prayers,  I  will  not  hear  you  ;  or  when,  in  later  days,  we 
hear  the  Saviour  condemn  the  external  and  heartless  ser¬ 
vice  of  the  Jews,  even  to  their  prayers  and  offerings  of 
professed  piety,  who  can  trust  for  a  moment  in  forms  and 
ceremonies  ?  And  as  we  admire  the  modest  carriage 
and  unadorned  simplicity  of  the  Son  of  God,  of  his  dis¬ 
ciples  and  the  learned  Paul,  mighty  in  truth,  majestic  in 
holiness,  and  unaided  by  adventitious  adornments  ;  who 
would  expect  that  the  cumbersome  ceremonial,  liturgic 
formalism,  and  complicated  ministry,  which,  amid  grow¬ 
ing  corruptions  and  midnight  darkness,  rose  to  the  ma¬ 
jesty  of  imperial  Romanism  and  prelatical  domination, 
could  claim  the  exclusive  sanction  and  support  of  the 
word  of  God  ? 

In  the  primitive,  as  well  as  in  the  apostolical  churches, 
there  was  a  beautiful  and  impressive  simplicity,  like  the 
gospel  itself,  addressed  to  the  understanding  and  the  heart. 
“  The  minister,”  says  Cyprian,  “  offered  prayer  with  a  mo¬ 
dest  and  a  bashful  voice.”  Modestis  precibus  orare.  “  He 
so  prayed  as  did  most  affect  the  people,  whose  mouth  he 
was  to  God  ;  for  they  did  not  vocally  join  with  him  in 
prayers,  but  only  testified  their  assent  to  what  the  minis¬ 
ter  prayed  by  saying,  Amen.”  After  speaking  of  the 
Lord’s  prayer,  Tertullian  says,  “  That  we  may  add  there¬ 
unto  and  offer  up  prayers  unto  God,  according  to  the  va¬ 
riety  of  our  circumstances  and  condition.”  “Now  these 


THE  CHRISTIAN  CITIZEN. 


121 


other  prayers,”  says  Lord  King,  “  which  made  up  a  great 
part  of  divine  service,  were  not  stinted  and  imposed 
forms,  but  the  words  and  expressions  of  them  were  left  to 
the  prudence,  choice  and  judgment  of  any  particular 
bishop  or  minister.”  “  I  say,”  adds  the  same  anthor, 
“  that  the  words  or  expressions  of  the  prayers  are  not 
enforced  or  prescribed,  but  every  one  that  officiated,  de¬ 
livered  himself  in  such  terms  as  best  pleased  him,  and 
varied  his  petitions  according  to  present  circumstances 
and  emergencies  ;  or,  if  it  be  more  intelligible,  that  the 
primitive  churches  had  no  stinted  liturgies,  or  imposed 
forms  of  prayer.”  “  There  is  not  the  least  mention  of 
them  in  any  of  the  primitive  writings,  nor  the  least  word 
or  syllable  tending  thereunto,  that  I  can  find.”*  Even 
when  standing  at  the  sacramental  table,  the  minister  or 
li  bishop  sent  up  his  prayers  and  praises,  says  Justin 
Martyr,  “  according  to  his  ability,  o(fn  Suvapig”  With  these 
simple  and  hearty  ministrations,  the  people  stood,  with 
eyes  closed  and  hands  lifted  to  the  skies,  responding 
simply,  as  their  pastor  closed  their  Amen,  so  let  it  be. 

We  admire,  we  venerate  the  simplicity  of  the  gospel, 
its  spiritual,  “  direct,  symmetrical  character.”  We  love  the 
unadorned  modesty  of  its  services  and  servants,  and  find 
it,  when  unaided  by  human  devices,  the  most  impressive 


*  See  Lord  King,  on  the  Primitive  Church,  Part  II.  Chap.  II. 
Also  Cyprian,  De  Orat.  Domini,  p.  309.  Tertul.  Apolog.  Cap.  30. 
p.  703.  Cyprian,  Epist  16,  §  1,  p.  44.  Epist.  58,  §2,  p.  163.  Epist. 
60,  §  4,  p.  167.  “  Baronius  ad  An.  Christi  58,  num.  102-104 — 

treating  expressly  of  the  public  prayers  of  the  ancient  Christians,  is 
wholly  silent  as  to  the  use  of  any  forms  amongst  them.”  In  the  fifth 
century,  we  find  an  African  council  deciding  as  to  what  prayers  shall 
not  be  used  at  the  Eucharist,  at  which  time,  it  would  appear,  that 
there  were  no  ‘prescribed,  liturgies  for  general  use. 

11 


122 


THE  CHRISTIAN  CITIZEN. 


and  efficient.  The  honors  of  state  and  the  powers  of  the 
civil  arm  have  only  clouded  its  beauty,  encumbered  and 
enervated.  Living  as  we  do,  where  mind  and  merit  are 
not  measured  by  “  ribbons  ”  and  “  garters  where  office 
and  station  are  not  symbolized  by  stars,  empty  heraldry 
and  proud  armorials,  we  leave  to  others  all  such  badges 
and  emblazonments,  incongruous  with  our  government,  our 
society  and  the  gospel.  Ail  their  correspondencies  and 
counterparts  in  church  arrangements,  we  wholly  decline, 
not  as  unessential  simply,  but  as  positively  unauthorised 
and  hurtful. 

God  gave  us  but  a  solitary  holy  day,  and  Jesus  Christ 
has  left  but  a  single  prayer  and  two  simple  ordinances  ; 
and  even  these  few  institutions  have  been  perverted,  ob¬ 
scured  and  desecrated  by  human  auxiliaries  and  additions, 
till  feasts,  fasts  and  saint’s-days,  Christ’s-masses,  Mi- 
chael’s-masses,  Candlemas  and  Childermas,  with  almost 
countless  festivals,  are  crowding  the  calendar,  like  stars 
in  the  firmament  of  pagan  deities,  to  the  supplanting  of 
the  spiritual  and  true  worship  of  God. 

One  day  of  rest  is  lost  amid  a  multitude  equally  sacred, 
if  not  more  impressive  by  the  infrequency  of  their  recur¬ 
rence.*  One  prayer  has  become  a  thousand,  all  solemnly 
enforced  ;  the  simple  ordinance  of  baptism  actual  reo-en- 
eration  ;  and  the  Lord's  Supper,  when  rightly  adminis¬ 
tered ,  saving  to  the  soul ;  and  added  thereto  are  confes- 

*  Not  less  than  one  hundred  and  twenty  of  these  are  retained  in 
the  Episcopal  church  ;  as  says  an  American  prelate:  “The  church 
has  marked  the  calendar  of  her  seasons,  by  the  coming  and  going  of 
festivals  and  holy-days.”  These  are  acknowledged  to  be  without 
Scripture  authority,  partly  of  Jewish  and  partly  of  pagan  origin,  and 
most  of  them  introduced  to  the  church  between  the  fifth  and  thirteenth 
centuries. 


THE  CHRISTIAN  CITIZEN. 


123 


sionals,  confirmations,  absolution  and  extreme  unction, 
with  all  the  purchases  of  penance,  forms  and  prayers,  till 
the  saving  benefits  of  an  exclusive  ministry  are  every 
where  forced  upon  us,  and  “  we  have  yet  to  learn,”  says 
an  American  prelate,  “  where  a  promise  to  fallen  man  is 
to  be  found,  that  is  not  limited  on  the  previous  condition, 
that  he  is  a  member  of  the  visible — i.  e.  the  Episcopal 
church  upon  earth.” 

If  the  few  and  simple  institutions  of  the  gospel  have 
been  so  perverted,  what  would  be  the  result  if  we  had 
apostolical  usage  for  all  these  appended  devices !  There 
was  more  than  wisdom  in  leaving  the  gospel  so  simple, 
and  its  religious  forms  so  few.  There  was  positive  in¬ 
spiration  in  the  omission  of  unessential  usages,  as  there 
was  in  recording  of  essential  verities,  and  enjoining  of 
specific  ordinances. 

We  know  these  humanly  devised  forms  of  religion, 
are  justified  and  enforced  for  the  edification  and  spiritual 
improvement  of  the  church  ;  but  has  not  Christ  made 
ample  provision  for  this,  without  a  liturgy  and  attending 
formulas  ?  In  adopting  these,  without  his  authority,  may 
we  not  supercede  his  own  methods  of  grace  ;  and  while 
clinging  to  a  righteousness  of  our  own,  forfeit  the  benefit 
of  His  ? 

Nothing  can  be  more  clear,  than  that  all  forms  of 
prayer  and  prescribed  methods  of  worship,  were  utterly 
unknown,  for  three  hundred  years  after  Christ.  The  ex¬ 
press  declaration  of  some  of  the  most  ancient  writers, 
that  liturgies  were  not  used,  and  the  utter  silence  of  all, 
as  to  any  such  usages  of  the  church,  are  conclusive  on 
this  subject. 

“  In  the  course  of  time,  when  Christianity  was  pro¬ 
tected  and  even  adopted  by  the  state,  and  opportunity  was 


124 


THE  CHRISTIAN  CITIZEN. 


thus  given  of  establishing  public  forms  and  ceremonies  of 
worship  without  fear  of  danger,  and  when  it  seemed  ex¬ 
pedient  to  recommend  it  to  the  favor  of  half-converted  pa¬ 
gans  by  outward  pomp  and  circumstance,  it  was  thought 
to  be  at  once  safe  and  seasonable,  to  increase  the  number 
of  sacred  solemnities, — to  restore  many  parts  of  the  Jew¬ 
ish  ritual,  and  even  to  incorporate  into  the  system  of 
Christian  worship  various  rites  and  ceremonies  from  the 
customs  of  the  declining  pagan  superstition.”* 

The  precise  time,  however,  when  forms  began  to  be 
used  is  unknown.  They  were  born  in  darkness,  and  none 
have  survived,  to  write  their  genealogy.  It  is  probable, 
that  they  came  into  use,  almost  imperceptibly,  from  the  ne¬ 
cessities  of  unqualified  ministers.  Form  after  form  was  ad¬ 
ded,  till  in  process  of  time  the  towering  liturgies  of  the 
papacy  were  perfected,  whence  sprung  the  more  refined 
selections  of  the  English  Episcopal  prayer-book.  Little 
did  the  ignorant  preacher  of  the  fourth  century  dream,  that 
the  brief  creations  of  his  professional  necessity,  would 
terminate  in  such  results  ;  and  that  no  Christian  could 
pray  in  his  family,  and  scarcely  in  his  closet,  without  the 
terms  of  his  petition  being  dictated  by  the  pleasure  of  his 
diocesan  ;  that  prayer  meetings  were  to  be  dissolved  at 
his  pleasure,  and  a  nation  bowing  under  the  bereave¬ 
ments  of  God,  would  be  compelled  to  wait  the  oracular 
announcement  of  its  spiritual  head,  before  it  could  recog¬ 
nize  the  providence,  or  pray  for  its  improvement.  Form¬ 
alism  is  now  carried  to  the  mercy-seat,  where,  at  all 
times,  the  pulsations  of  the  pious  soul  should  beat  warm, 
natural  and  free,  like  the  breathings  of  the  heart  of  filial 
love,  into  the  bosom  of  eternal  tenderness.  We  would  no 


*  Coleman’s  Antiq'Jties,  p.  443. 


THE  CHRISTIAN  CITIZEN. 


125 


more  attempt  to  define  and  dictate  the  universal  language 
of  prayer,  thanksgiving  and  praise,  than  prescribe  to  the 
child,  in  its  mother’s  arms,  the  language  of  its  wants  or 
the  breathings  of  its  love,  and  till  then,  deny  the  reality 
of  the  one,  or  refuse  the  claims  of  the  other.* 

The  necessary  influence  of  forms  in  religion  when  ele¬ 
vated  above  their  place,  should  be  jealously  watched,  or 
the  spirit  of  religion  will  soon  die.  The  Tew,  as  he  lost 
the  vital  principle  of  piety,  abandoned  the  precepts  of 
a  scriptural  religion,  and  soon  forfeited  the  securities 
of  his  national  existence,  and  instead  of  Jerusalem,  its 
temple,  and  Judea,  with  its  king  and  conquering  armies, 
we  find  Israel  in  Babylon,  and  the  Roman  soldier  the 
sentinel  of  the  holy  city. 

And  where  did  the  apostacy  of  the  Jew  begin  ?  It  be¬ 
gan  where  he  substituted  the  forms  of  religion  for  its  spi¬ 
rit  ;  and  attended  more  to  his  ecclesiastical  polity  and  his 
temple  service,  than  to  the  essential  truths  of  the  Scrip¬ 
tures,  and  thought  more  of  his  high  priest  and  his  sacri¬ 
fice,  than  of  God  and  his  Messiah.  He  suddenly  became 
so  idolatrous  of  externals  and  forms  of  devotion,  that  he 
lost  entirely  the  spirit  of  piety,  and  became  the  son  of 

*  The  whole  subject  of  forms  and  liturgies,  as  far  as  their  support 
is  derived  from  the  gospel  and  the  primitive  churches,  may  be  easily 
settled.  1.  “Nothing  is  more  clear,”  says  Dr.  Owen,  “than  that 
they  are  destitute  of  any  plea  or  pretence  from  Scripture  or  antiquity.” 
They  were  unknown  in  the  three  first  centuries.  2.  “No  account 
is  given,”  says  Archbishop  Whately,  “  of  the  precise  method  of 
church  service,  or  even  of  any  regular  forms  of  prayer  beyond  the 
Lord’s  prayer.  3.  They  were  wholly  of  human  device  and  imposi¬ 
tion  coming  into  the  churches  by  degrees,  after  the  third  century,  and 
originating,  no  doubt,  from  the  peculiar  necesisties  of  the  clergy  of 
that  period.  Sec  Dr.  Owen  on  Liturgies,  Lord  King,  Tertullian  and 
Cyprian. 

11* 


126 


THE  CHRISTIAN  CITIZEN. 


Abram,  and  an  heir  of  God,  by  the  simple  badge  of  an  He¬ 
brew.  His  one  rite  was  as  much  to  him  as  “  authorized 
baptism”  or  “  immersion”  can  be  to  any  one  now.  At 
length,  he  is  so  religious  that  Sibboleth  is  no  longer 
Shibboleth,  and  instead  of  the  weightier  matters  of  the 
law,  he  tithes  his  annise  and  his  cummin,  and  thanks 
God  that  he  is  not  as  other  men. 

And  for  what  does  all  this  prepare  him?  For  careful 
attention  to  his  soul :  for  faith  in  his  promised  Messiah  ? 
No.  He  was  confident  in  the  safety  of  the  one,  because 
he  was  a  circumcised  Hebrew;  and  though  looking,  in 
the  pride  of  his  birthright,  for  his  promised  Deliverer,  when 
he  came,  he  was  without  the  mitre  or  the  sceptre  ;  and 
the  Jew,  instead  of  adoring  his  Deity,  is  mortified  at  his 
humble  simplicity,  and  enters  upon  the  crucifixion  of  the 
Son  of  God.  He  had  so  long  been  the  victim  and  the 
worshipper  of  rites  and  ceremonies,  that  he  had  wholly 
lost  the  idea  of  their  import.  He  saw  God,  not  so  much 
in  the  Shekinah,  as  in  the  gilded  wing  of  the  cherubim. 
He  found  no  such  faith  in  the  Messiah  of  the  prophets, 
as  in  the  philactary  and  sackcloth,  and  when  Christ  came, 
the  Deity,  to  him,  was  not  there. 

If  such  was  the  result  of  a  divinely  ordered  system  of 
rites,  ceremonies  and  forms,  when  perverted,  what  must 
be  the  result  of  that  system,  which  without  divine  au¬ 
thority  for  its  support,  comes  into  the  place  of  a  simple 
and  spiritual  economy,  and  which  proffers  salvation  only 
upon  faith  in  the  Redeemer  ?  To  see  the  only  symbols 
of  this  economy,  baptism  and  the  Lord’s  Supper,  lifted 
wholly  out  of  their  place,  the  Holy  Ghost  separated  from 
the  one,  and  Christ  from  the  other,  so  that  neither  are 
valid  or  of  virtue,  but  from  the  human  hand  that  adminis¬ 
ters  them  :  we  say  to  see  this,  with  the  superadded  de- 


THE  CHRISTIAN  CITIZEN. 


127 


vices  of  fallible  men,  pushed  into  the  place  of  the  ex¬ 
pressed  conditions  of  salvation,  must  be  as  fatal  to  the 
ends  of  the  gospel,  as  it  is  foreign  to  the  delegated  rights 
of  man.  And  we  wonder  not  at  all,  that  as  Paul  early 
met  the  natural  influences  of  trusting  in  such  perverted 
ordinances,  he  said,  I  rejoice  that  I  baptised  none  of  you. 

3.  This  leads  us,  to  extend  this  discussion,  and  to  con¬ 
sider  the  influence  of  the  principles  under  review,  on  the 
more  important  question  of  evangelical  piety  ;  in  other 
words,  how  these  principles  affect  the  subject  of  practical 
godliness. 

We  have  spoken  of  a  class  of  religious  opinions, 
which,  in  the  time  of  the  Reformation,  during  the  perse¬ 
cution  in  England,  and  through  our  own  revolution, 
worked  out  the  principles  of  civil  and  religious  liberty. 
These  same  opinions  lie  at  the  basis  of  all  practical  piety. 
In  other  words  they  are  essential,  as  the  ultimate  facts  of 
the  gospel,  to  the  renewal,  the  living  piety  and  final  sal¬ 
vation  of  men.  And  this,  though  advancing  beyond  the 
ordinary  morality  of  life,  is  not  remote  from  the  subject 
of  human  government,  or  the  best  interests  of  civil  soci¬ 
ety.  For  it  is  only,  as  the  principles  of  a  spiritual  reli¬ 
gion  are  kept  alive,  that  any  inferior  interests  are  safe. 
Common  morality  in  the  world,  lives  only  as  experimen¬ 
tal  and  vital  piety  lives  in  the  church.  Here  is  the  light 
of  the  world  and  the  salt  of  the  earth,  and  if  the  salt  have 
lost  its  savor,  wherewith  shall  it  be  salted  ?  And  if  the 
light  be  darkness,  how  great  is  the  darkness  ? 

Though  advancing  somewhat  beyond  the  bounds  of  our 
civil  relations,  when  we  remember  what  these  owe  to 
their  religious  associations,  and  that  they  are  secure, 
only  as  men  are  wise  and  holy,  we  shall  not  be  found  to 
exceed  the  limits  which  belong  to  us,  as  Christian  citizens. 


128 


THE  CHRISTIAN  CITIZEN. 


And  more  than  this,  a  Christian  citizen  is  such,  not  for  tho 
earthly  state  merely,  but  he  is  such,  for  the  higher  and 
eternal  citizenship  of  the  kingdom  of  God.  Whatever 
then  tends  to  vitiate  his  faith  or  his  spiritual  hopes, 
whether  of  good  here  or  hereafter,  belongs  to  his  com¬ 
monwealth. 

Having  already  alluded  to  a  particular  class  of  religious 
sentiments,  and  coming  to  their  immediate  bearing  on  the 
questions  of  personal  piety  and  salvation,  it  becomes  ne¬ 
cessary  to  state  more  fully,  what  some  of  these  religious 
sentiments  are,  and  what  the  relations  they  hold.  As  we 
have  found  the  high  church  system  opposed  to  our  free 
institutions,  so  we  shall  find  it,  if  we  mistake  not,  equally 
opposed  to  that  evangelical  faith,  which  is  uniformly 
friendly  to  free  institutions. 

In  examining  the  history  of  the  church  in  past  ages, 
we  find  but  two  grand  divisions,  in  respect  to  the  mo¬ 
mentous  subject  of  man’s  salvation.  Before  the  Refor¬ 
mation,  these  divisions  consisted  of  those  who  held  to 
justification  through  the  merits  of  Christ  alone ,  and  those 
who  mingled  with  the  doctrines  of  grace,  ecclesiastical 
observances,  as  sharing  in  the  work  of  securing  our 
acceptance  with  God.  The  Waldenses  and  the  Lollards 
once  composed  the  former,  and  the  countless  hosts  of 
the  papacy,  the  latter.  Since  the  Reformation,  when 
Protestantism  arose  to  the  partial  extinction  of  the  papal 
order,  this  same  distinction  has  appeared,  more  gen¬ 
erally,  under  the  denomination  of  Calvinists  and  Armi- 
nians.  Not  that  all  who  belong  to  the  former  class  sub¬ 
scribe  to  every  sentiment  of  Calvin,  or  that  the  great 
body  of  the  latter  class,  have  confined  themselves  within 
the  limits  prescribed  by  the  cautious  policy  of  Arminius. 
The  fundamental  principles  of  a  system  are  one  thing, 


THE  CHRISTIAN  CITIZEN. 


129 


the  mode  of  defending  them  is  quite  another.  With  the 
progress  of  biblical  criticism  and  mental  philosophy,  the 
controversy  has  repeatedly  changed  its  aspect  on  minor 
points.  But  the  great  and  fundamental  difference  be¬ 
tween  the  friends  and  the  enemies  of  the  doctrines  of 
grace  remains  unchanged.  The  former  believe  in  the 
utter  alienation  of  the  human  heart  from  God,  and  its 
entire  destitution  of  holiness,  in  a  state  of  nature  :  the 
latter  reject  this  doctrine  with  indignation,  and  maintain 
that  a  portion  of  divine  influence  is  imparted  to  each 
individual  of  our  race  to  restore  his  “  lapsed  powers,” 
which  principle  of  grace,  as  they  term  it,  will  under  the 
cultivation  of  human  effort  and  church  ordinances  ripen 
into  the  maturity  of  holiness,  and  secure  eternal  life. 
The  former  consider  God’s  choice  of  men  to  eternal  life, 
as  a  choice  to  make  certain  individuals  holy  or  believers, 
and  thus  to  prepare  them  for  heaven  :  the  latter  contend 
that  this  choice  or  determination  results  solely  from 
God’s  foreseeing ,  that  these  individuals  will  be  holy  or 
believers,  and  that  his  gracious  purposes  are  dependent 
on  this  contingency.  The  former  hold,  that  spiritual 
regeneration  is  the  result  of  a  special  operation  of  the 
Holy  Spirit :  the  latter  ascribe  this  change  to  the  ordi¬ 
nary  influence  of  that  divine  agent,  enjoyed  in  equal 
degrees  by  all,  and  made  effectual,  whenever  it  becomes 
so,  by  the  choice  of  the  individual  to  yield  to  that  influ¬ 
ence — thus  securing  the  favorite  point,  that  it  is  the  man 
himself,  and  not  God,  “  who  maketh  us  to  differ.” 

In  no  part  of  Christendom  has  the  contest  between  the 
friends  and  enemies  of  the  doctrines  of  grace,  been  main¬ 
tained  with  more  spirit  and  determination,  than  in  the 
Church  of  England.  But  from  the  time  of  Charles  II.  to 
the  latter  part  of  the  last  century,  the  doctrines  of  th© 


130 


THE  CHRISTIAN  CITIZEN. 


loosest  Arminianism  were  generally  prevalent  in  that 
communion,  owing  to  the  low  state  of  public  morals,  the 
deadening  influence  of  a  religious  establishment,  and  the 
natural  tendencies  of  the  human  heart.  Connected  with 
these  doctrines  in  the  English  Church,  we  usually  find 
high  church  principles  asserting  some  peculiar  and 
mysterious  efficacy  in  ordinances  performed  by  an  Epis¬ 
copal  ministry.  The  infant  presented  for  baptism,  is 
instantly  “born  again  in  this  regenerating  ordinance,”  — 
is  translated  from  a  state  of  nature  into  a  state  of  grace, 
and  obtains  a  title  to  the  influences  of  the  Holy  Spirit 
and  the  forgiveness  of  sins.”*  In  the  sacrament  of  the 
Lord’s  Supper  the  communicant  is  brought  near  to  his 
Savior,  in  a  manner  which  no  ardor  of  love,  nor  aspira¬ 
tions  of  faith,  could  in  themselves  secure.  According  to 
these  principles,  too,  where  there  is  no  prelatical  bishop, 
there  is  nothing  which  can  be  acknowledged  as  a 
Church  of  Christ,  and  no  covenant  or  promise  known  to 
exist,  of  eternal  life.  The  simple  want  of  subjection  to 
a  prelatical  priesthood,  turns  men  over  to  the  uncove¬ 
nanted  mercies  of  the  heathen,  with  the  accumulated 
guilt  of  rejecting  the  means  which  God  has  himself 
appointed  for  their  salvation.  The  followers  of  the  late 


*  Grant,  the  high  church  historian,  states  the  doctrine  thus : — 
“  This  opinion  supposes  a  charm,  a  secret  virtue,  by  which,  to  state 
an  extreme  case,  a  vicious  minister  of  the  Church  of  England  can  confer 
something  necessary  to  salvation ,  as  a  sacrament  is,  while  the  same 
office  performed  by  a  pious  sectary,  who  has  in  his  heart  devoted 
himself  to  God,  is  an  absolute  nullity.”  Yet,  strange  as  it  may 
seem,  after  stating  the  case  thus  strongly  in  the  form  of  an  objection, 
he  declares  that  the  fact  is  so.  “  Truth  is  sacred  and  immutable, 
and  must  be  received,  whatever  inconveniences  attend  its  reception,” 
Grant's  English  Church,  Vd.  II.  p.  7— -8. 


THE  CHRISTIAN  CITIZEN; 


13! 


Dr.  Hobart  unite  with  that  gentleman,  who  says  that 
M  None  can  possess  authority  to  administer  the  sacra¬ 
ments,  but  those  who  have  received  a  commission  from 
the  bishops  of  the  (Episcopal)  Church”  —  that  “great  is 
the  guilt ,  and  imminent  the  danger  of  those,  who  negli¬ 
gently  or  wilfully  continue  in  a  state  of  separation  from  ' 
the  authorized  ministrations  of  the  church,  and  participate 
of  ordinances  administered  by  an  irregular  and  invalid 
authority  ;  wilfully  rending  the  peace  and  unily  of  the 
church,  by  separating  from  the  administration  of  its 
authorized  priesthood  ;  obstinately  contemning  the  means 
which  God  has  prescribed  for  their  salvation.  They  are 
guilty  of  rebellion  against  the  Almighty  Lawgiver  and 
Judge:  they  expose  themselves  to  the  awful  displeasure 
of  that  Almighty  Jehovah,  who  will  not  suffer  his  institu¬ 
tions  to  be  contemned,  or  his  authority  violated  with 
impunity. Some  high  churchmen  there  are  indeed, 
who  do  not  go  the  full  length  of  these  statements.  They 
do  not  positively  unchurch  all  other  denominations  ;  they 
only  do  it  negatively.  They  will  not  admit  any  church 
but  their  own  to  exist.  They  see  no  reason  whatever  to 


*  Companion  for  the  Altar,  edition  of  1814,  pp.  198 — 200,  203— 
204.  Since  this  article  was  written,  we  have  looked  into  the  last 
edition  of  this  work,  and  find  that  some  of  these  expressions  have 
been  altered  in  a  manner  to  strike  the  mind  less  offensively,  but  no 
one,  we  suppose,  will  contend  that  Dr.  Hobart  ever  changed  his  sen¬ 
timents  on  this  subject.  We  have  here  the  plain  exposition  of  his 
views  always  maintained  by  him,  and  as  now  maintained  by  his  fol¬ 
lowers  ;  and  we  are  therefore  fully  authorized  to  appeal  to  the  state¬ 
ments  quoted  above.  If  there  were  reason  to  believe  that  in  soften- 
ing  or  generalizing  the  expressions,  Dr.  Hobart  meant  to  give  up  any 
part  of  the  ground  taken,  the  case  would  be  different.  But  this,  we 
presume,  no  one  will  say. 


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admit  any  other.  They  “  are  yet  to  learn”  in  the  words  of 
Bishop  Ravenscroft,  “  where  a  promise  to  fallen  man  is 
to  be  found,  that  is  not  limited  on  the  previous  condition, 
that  he  be  a  member  of  the  visible  (Episcopal)  Church 
on  earth.”  Now  this  negative  exclusion  —  this  refusal 
to  acknowledge  any  other  communion  as  a  Church  of 
Christ — -though  not  so  presumptuous  or  offensive  as  the 
positive  declarations  of  bolder  men,  amounts  to  precisely 
the  same  thing  in  all  its  practical  results.  He  who  sees 
no  authority  for  the  rites  of  other  denominations,  must 
act  as  if  there  were  none  ;  and  in  a  matter  which  he 
deems  of  so  much  importance,  must  use  all  his  endeavors 
to  make  others  act  so  likewise.  Indeed,  with  the  final 
and  perfect  revelation  of  God’s  will  in  our  hands,  to  say 
we  see  no  authority  for  any  church  ordinances  but  our 
own,  and  we  are  yet  to  learn  where  any  promise  is  made 
except  to  those  of  our  communion  —  what  is  it  but  to  say 
in  more  modest  terms,  “  we  do  believe  there  is  none  ?” 
To  make  any  nice  distinctions  between  wn-belief  and 
cfo's-belief,  in  such  a  case,  does  seein  to  us  extremely 
idle.  It  is  a  subject  on  which  the  Scriptures  are  very 
far  from  being  silent,  on  which  all  antiquity,  if  we  may 
credit  high  churchmen,  has  spoken  in  the  most  decisive 
manner  ;  and  if  with  all  these  means  of  knowledge  we 
are  yet  to  learn  where  any  covenant  or  promise  for  fallen 
man  can  be  found,  except  within  the  boundaries  of  a 
single  church,  it  is  vain  to  hope  that  a  coming  eternity 
will  disclose  anything  but  unmingled  wrath,  for  those 
who,  under  all  this  light,  have  rejected  the  most  sacred 
institutions  of  their  Maker.  Here,  in  a  condition  worse, 
we  apprehend,  than  that  of  the  heathen,  the  high  church¬ 
man  leaves  thousands  of  Protestant  churches,  which 
have  been  walking  in  faith  and  love  from  the  time  of  the 


THE  CHRISTIAN  CITIZEN. 


133 


Reformation  to  the  present  hour;  while  the  Church  of 
Rome,  that  mother  of  abominations,  is  freely  recognized 
as  a  part  of  Christ’s  mystical  body,  a  pillar  in  the  temple 
of  the  living  God.*  And  so  great  is  the  importance 
attached  to  these  sentiments,  that  candidates  for  the 
ministry,  as  well  in  this  country  as  in  England,  have 
actually  been  held  back  from  ordination,  for  venturing  to 
express  the  contrary  opinion. 

Far  be  it  from  us  to  intimate,  however,  that  such  are 
universally  the  sentiments  of  Episcopalians.  The  church 
of  England,  our  readers  are  aware,  has  witnessed  a  gra¬ 
dual  revival  of  religion,  within  the  last  forty  years.  A- 
mong  the  most  active  promoters  of  this  revival,  were  the 
two  Milners,  Dr.  Scott,  Mr.  Wilberforce,  Mr.s.  H.  Moore, 
Mr.  Gisborne,  Mr.  Legh  Richmond,  and  the  great  body 
of  writers  who  were  associated  in  support  of  the  Chris¬ 
tian  Observer  To  these  persons,  under  God,  the  Eng¬ 
lish  church  is  indebted  for  nearly  all  the  spiritual  religion, 
which  now  exists  within  her  communion  ;  and  for  the 
share  she  has  taken  in  the  noble  efforts  of  Christian  be¬ 
nevolence.  Actuated  by  such  a  spiiit,  it  was  impossible 
for  them  to  lay  any  stress  on  outward  rites  and  ordinan¬ 
ces,  as  constituting  an  important  part  in  a  title  to  eternal 
life. 

*  “  I  do  believe  the  Church  of  Rome,”  says  Archbishop  Laud,  “  to 
be  a  true  church.  Were  she  not  a  true  church,  it  were  hard  for  the 
Church  of  England,  since  from  her  the  English  bishops  derive  their 
apostolic  succession.”  “It  is  obvious  from  our  acknowledging  as 
valid  the  orders  of  its  (the  Roman  Catholic  Church)  apostate  clergy, 
that  we  have  a  still  stronger  atlinity  towards  that  church,  than  to 
other  bodies  of  professing  Christians,  who  hold  a  doctrine  nearly  as 
pure  as  our  own;  thus  making  the  form ,  rather  than  the  faith,  the 
constituent  and  vital  principle  of  a  church.  .Such  is  admitted  by 
Grant,  to  be  the  high  church  sentiments.  Vol.  II.  p.  7. 

1  9 

1 


134 


THE  CHRISTIAN  CITIZEN*. 


They  were,  indeed,  strongly  attached  to  their  own 
modes  of  worship  ;  and  all  were  naturally  desirous,  that 
spiritual  religion  should  be  revived,  not  by  the  progress 
of  dissent,  but  by  restoring  a  decayed  establishment  to 
its  earlier  and  better  principles.  With-  these  views, 
while  they  labored  to  promote  the  cause  of  evangelical 
religion  in  their  own  church,  they  extended  the  hand  of 
Christian  fellowship  and  affection  to  the  pious  of  every 
communion.*  Mr.  Gisborne  for  example,  totally  dis¬ 
claims  the  jure  divino  principle :  affirming  that  the  apostles 
“  left  no  command  which  rendered  episcopacy  universal¬ 
ly  indispensable  in  future  ages.”  In  like  manner,  the 
Christian  Observer,  (speaking  undoubtedly  for  those  of 
its  own  sentiments,)  says,  “  Episcopalians  found  not 
the  merits  of  their  cause  on  any  express  injunction  or 
delineation  of  church  government  in  the  Scriptures,  for 
there  is  none.”  Vol.  111.  page  155. 

It  is  equally  certain,  that  Arminian  principles ,  which 
are  now  commonly  associated  with  High  Church  preten¬ 
sions,  were  a  total  departure  from  the  original  doctrine  of 
the  English  Church.  In  the  year  1595,  these  principles 
were  first  preached  in  the  University  of  Cambridge,  by 


*  The  Rev.  Legh  Richmond,  an  Episcopalian,  computes  the  nu¬ 
merical  hierarchy  of  the  English  establishment  at  18,000  :  “of  these, 
Mr.  Richmond  deliberately  supposes,  that  there  are  perhaps  1,600 
truly  pious  men.”  This  is  thought  by  some  “  a  too  liberal  allowance.” 
See  Dr.  Cox,  Theopneuston,  p.  123.  Further  light  may  be  gained 
upon  the  present  state  of  the  English  church,  and  the  prospects  of 
Protestant  piety  in  Great  Britain,  by  referring  to  the  Letter  of  the 
Rev.  C.  P.  Golightly.  The  Record  of  February  last,  and  Bicker- 
stith’s  remarks  on  the  Dangers  of  the  Church  of  Christ,  p.  17,  who 
say S,  “it  irhigh  time  for  those  who  love  Protestant  truth  to  speak 
distinctly.”  ... 


a  HE  CHRISTIAN  CITIZEN. 


135 


William  Barret,  fellow  of  Gonville  and  Caius  College. 
So  great  was  the  offense  given  by  his  sermon  to  the 
heads  of  the  colleges,  that  they  resorted  to  measures  of 
great  severity  on  the  subject.  In  reporting  their  proceed¬ 
ings  to  the  Chancellor  of  the  University,  they  say,  “  This 
sermon  being  so  offensive  to  the  church,  and  so  strongly 
savoring  of  the  leaven  of  popery ,  and  contrary  to  the  doc¬ 
trine,  nature,  quality,  and  condition  of  faith,  as  set  forth 
in  the  articles  of  religion,  and  homilies  appointed  to  be 
read  in  churches,  and  that  hath  been  taught  ever  since  her 
Majesty's  reign ,  in  sermons,  and  defended  in  public  schools? 
and  open  commencements,  without  contradiction  in  the 
universities  ;  we  thought  it  meet  to  repress  these  novelties 
of  doctrine  by  such  means  as  our  statutes  do  appoint.” 
They  then  proceed  to  state  the  crime  of  Barret,  viz.  his 
“  impudent  challenging  of  Calvin,  Beza,  Peter  Martyr, 
Zanchius,  and  others,  of  error  in  the  doctrines  of  faith,  in 
most  bitter  terms,  whom  we  never  knew  in  our  church  here - 
tofore ,  touched  in  that  matter .”  They  therefore  required 
of  Barret  a  public  recantation;  which  was  accordingly 
made  in  St.  Mary’s  church,  Cambridge.  He  revoked 
what  he  had  preached  there,  ad  clerum ,  according  to  the 
sense,  which  was  afterwards  called  Arminianism,  about 
faith,  predestination,  perseverance,  &c — And  added,  “  I 
do  beseech  you  to  pardon  this  my  rashness  ;  also  that  I 
uttered  many  bitter  words  against  Peter  Martyr,  Theo¬ 
dore  Beza,  Jerome  Zanchius,  Francis  Junius,  and  the  res1 
of  the  same  religion,  being  the  lights  and  ornaments  of  our 
church." 

Nor  is  it  wonderful  that  these  novelties  produced  so  much 
excitement  ;  for,  “  during  this  reign,  the  Institutes  of  Cal¬ 
vin,”  says  Stapleton,  “  were  so  generally  esteemed  in 
England,  that  the  book  hath  been  accurately  translated 


136 


THE  CHRISTIAN  CITIZEN. 


into  English,  and  even  fixed  in  the  parish  churches  for  the 
people  to  read.  Moreover  in  each  of  the  universities, 
after  the  students  have  finished  their  circuit  in  philoso¬ 
phy,  as  many  of  them  as  are  designed  for  the  ministry, 
are  lectured  first  of  all  on  that  book” 

Heylen,  an  enemy  of  Calvin,  says,  of  the  reign  of 
Elizabeth,  under  whom  the  English  Church  was  settled 
upon  its  present  foundation,  “  predestination  and  the 
points  depending  thereupon,  were  received  as  the  estab¬ 
lished  doctrines  of  the  Church  of  England.” 

That  these  were  the  principles  of  the  early  fathers  of 
that  church  during  the  reign  of  Henry  VIII.  and  Edward 
VI.  is  equally  certain.  Their  choice  of  Peter  Martyr 
and  Buce  ,  both  Calvinists,  as  the  first  professors  of  the¬ 
ology  at  Cambridge  and  Oxford,  are  the  strongest  possible 
demonstrations  of  this  fact.  In  their  writings  we  find  the 
doctrine  of  election,  of  the  saints  perseverance,  and  kin¬ 
dred  points,  continually  insisted  upon,  as  cardinal  points 
of  the  gospel. 

The  following  passages  are  offered  as  specimens. 
Tindal  says  :  “  God’s  elect  cannot  fall,  that  they  rise  not.” 
Paul  preacheth  predestination,  whence  it  springeth  alto¬ 
gether,  whether  we  shall  believe  or  not  believe.” 

Cranmer,  says  :  “  This  article  speaketh  of  the  elect,  in 
whom  finally,  shall  no  fault  be,  but  they  shall  perpetually 
continue  and  endure.  We  wretched  sinners  do  not  pre¬ 
vent  God  or  go  before  him  in  the  work  of  justification, 
but  it  is  God  that  layeth  the  first  foundation  of  our  sal¬ 
vation.” 

Bradford  the  Martyr,  says  “Faith  is  the  work  and  gift 
of  G  »d,  given  to  none  other  than  those  whom  God  the 
Father,  hefore  the  beginning  of  the  world,  hath  predesti¬ 
nated  in  Christ  to  eternal  life.” 


THE  CHRISTIAN  CITIZEN. 


137 


Homily  for  Whitsunday.  “  Man  of  his  own  nature  is 
sinful  and  disobedient,  without  one  spark  of  goodness  in 
him,  without  any  virtuous  or  godly  motion.”* 

Testimonies  of  this  kind  might  be  swelled  to  any  ex¬ 
tent  ;  indeed  they  already  fill  six  large  octavo  volumes, 
as  collected  by  the  Rev.  Legh  Richmond,  in  his  Fathers 
of  the  English  Church,  from  which  the  above  extracts 
are  taken.  No  historical  fact  can  be  clearer  than  this, 
that  the  men,  who  in  these  latter  days  insist  so  strongly  on 
High  Church  principles,  as  the  siandard  of  churchman- 
ship,  are  chargeable  with  a  departure  from  the  early  prin¬ 
ciples  of  the  Episcopal  Church.  In  exposing  what  we 
deem  their  errors,  therefore,  we  are  not  only  defending 
ourselves  against  that  spirit  which  unchurches  every  other 
denomination,  but  we  arc  speaking  in  behalf  of  those  in 
the  Episcopal  Church,  who  are  reviled  and  persecuted, 
for  adhering  to  the  faith  and  catholic  principles  of  Cran- 
mer,  Latimer,  Jewell  and  Ridley. 

There  are  many  in  this  country  who  embrace  the  same 
sentiments,  and  with  such  we  have  no  difficulty,  even  on 
the  ground  of  their  ecclesiastical  preferences,  so  long  as 
they  are  not  made  exclusive.  It  is  natural  for  us  to  feel 
strong  attachment  to  the  modes  of  worship,  in  which  we 
have  been  educated.  Our  love  for  religion  itself  becomes, 
in  some  degree,  identified  with  an  attachment  to  that  with 
which  it  has  always  been  associated.  But  when  we  hear 
the  principles  and  institutions  of  our  churches  pointedly 

*  The  reader  will  observe  how  careful  these  writers  were  to  cut 
off  the  evasion  afterwards  resorted  to  by  Armmians,  viz  :  that  men 
are  elected  on  account  of  their  foreseen  faith.  The  very  existence 
of  faith  itself,  they  say,  is  the  thing  contemplated  in  predestination. 
Men  are  chosen  to  be  made  believers,  not  because  they  will  become 

believers. 


12* 


138 


THE  CHRISTIAN  CITIZEN. 


condemned,  as  a  departure  from  the  ordinances  estab¬ 
lished  by  Christ ;  when  such  sentiments  are  zealously  in¬ 
culcated,  in  conversation,  from  the  pulpit,  and  through 
the  press  in  almost  every  part  of  our  country  ;  when 
those  who  would  join  our  communion,  are  repressed  with 
the  most  solemn  admonitions,  that  they  are  departing 
from  the  appointed  way  of  salvation  ;  and  when  all  this  is 
associated  with  the  severest  reprobation  of  the  doctrinal 
sentiments  maintained  in  our  churches,  we  think,  that 
we  are  called  upon  to  speak  in  our  defense,  and  to  ex¬ 
amine  the  principles  of  those  who  are  thus  unsparing  in 
their  condemnation  of  ours. 

It  is  not  our  intention  however,  at  present,  to  inquire 
farther  into  the  foundation  of  these  high  pretensions. 
Their  utter  futility  has  been  a  thousand  times  demon¬ 
strated.  It  is  indeed  a  striking  fact,  that  they  were 
never  put  down  with  a  stronger  hand,  or  trampled  more 
triumphantly  in  the  dust,  than  by  Episcopal  writers,  es¬ 
pecially  by  Bishop  Stillingfleet  and  Sir  Peter  King,  and 
more  recently,  by  Archbishop  Whately  of  Dublin,  and 
others  equally  attached  to  the  English  Establishment. 
Leaving  this  part  of  the  subject  in  their  hands,  we  shall 
offer  some  general  remarks  on  the  system  of  high  church 
and  Arminian  principles,  more  especially  as  maintained 
by  the  followers  of  the  late  Bishop  Hobart. 

4.  The  conditions  of  salvation  as  laid  down  by  the  high 
church  writers ,  are  in  our  vieiu,  diametrically  opposed  to  the 
Word  of  God.  The  Scriptures  divide  the  whole  human 
family  into  two  great  classes,  those  who  are  in  a  state  of 
condemnation,  and  those  who  are  in  a  state  of  grace  or 
favor  with  God.  The  former  are  described  as  “children 
of  wrath,”  the  latter  as  the  “  children  of  God  ”  The 
one  as  “  alienated  ”  and  “  enemies  in  their  minds  by 


THE  CHRISTIAN  CITIZEN. 


139 


wicked  works;”  the  other  as  “  reconciled  ”  to  God  and 
members  of  Christ’s  body.  The  one  as  having  “  no  hope 
and  without  God  in  the  world  the  other  as  “  partakers 
of  the  promises  ”  and  made  “  heirs  of  the  kingdom  ”  of  his 
dear  Son. 

The  most  important  question,  that  can  be  asked  this 
side  of  the  eternal  world,  is  this,  What  is  that  change  in 
man,  which  translates  him  from  a  state  of  condemnation 
into  a  state  of  grace  or  favor  with  God  ? 

The  followers  of  Dr.  Hobart  answer,  Baptism  :  and  in 
this  sentiment  we  suppose  most  high  churchmen  coin¬ 
cide.  “  In  this  regenerating  ordinance  (baptism)  fallen 
man  is  born  again  from  a  state  of  condemnation  into  a 
state  of  grace.”  “  Our  church,”  says  Dr.  Hobart  in  his 
volume  of  sermons,  “  in  all  her  services,  considers  bap¬ 
tized  Christians  (i.  e.  baptized  persons)  as  regenerate  ;  as 
called  into  a  state  of  salvation;  as  made  members  of 
Christ ;  children  of  God  ;  heirs  to  the  kingdom  of  heaven.” 
Now,  we  ask,  is  it  possible  to  affirm  more  strongly,  that 
the  simple  act  of  baptism  prepares  the  soul  for  heaven  ? 
It  makes  its  subjects  “  heirs  of  the  kingdom,”  “  children 
of  God,”  “in  a  state  of  grace  or  salvation.”*  True,  they 
must  continue  in  this  state,  must  go  on  to  repent  of  sin 
when  committed,  and  to  put  their  trust  in  Christ,  to  the 
end  of  life.  But  that  great  change  in  their  character  and 
condition,  without  which  no  man  can  see  the  Lord,  is  ef¬ 
fected  by  baptism  !  This  makes  them  in  a  moment  “  chil¬ 
dren  of  God,”  and  should  any  individual  among  them  die 
at  that  moment,  he  must  of  course  be  saved.  Now,  we 
ask,  is  this  the  doctrine  of  the  New  Testament  ?  Can 
the  act  of  a  fallible  man  thus  remove  the  condemning  sen- 


*  See  Companion  for  the  Altar,  p.  1S6. 


140 


THE  CHRISTIAN  CITIZEN. 


tence  of  God,  and  secure  the  salvation  of  the  soul  ?  The 
supposition,  all  will  agree,  is  impious,  unless  the  renew¬ 
ing  influence  of  the  Spirit,  does  invariably  attend  the  ad¬ 
ministration  of  the  ordinance  of  baptism.  But  where  in 
the  whole  Bible  have  we  any  intimation  of  such  a  fact  ? 
What  too,  is  the  testimony  of  experience  on  this  subject  ? 
Do  all  baptized  persons  in  ihe  Episcopal  church  give  evi¬ 
dence  of  that  great  spiritual  change,  which  is  so  entire 
and  absolute,  as  to  be  termed  lihfe  from  the  dead?”  Are 
they  without  exception  crucified  to  the  world,  and  the 
world  crucified  to  them  ?  The  utmost  stretch  of  charity 
will  not  authorize  the  supposition.* 

*  In  this  unscriptural  sentiment,  we  are  aware  that  Episcopalians 
are  sustained  by  the  express  terms  of  their  prayer-book,  which  speaks 
of  baptism  in  the  following  terms — even  incorporated  into  the  lan¬ 
guage  of  prayer.  “  We  yield  thee  hearty  thanks,  most  merciful  Fa¬ 
ther,  that  it  hath  pleased  thee  to  regenerate  this  Infant  with  thy  Holy 
Spirit ;  to  receive  him  for  thine  own  child  by  adoption,  and  to  incor¬ 
porate  him  into  thy  holy  church.”  And  again,  “Then  shall  the  min¬ 
ister  say,  Seeing,  dearly  beloved  brethren,  that  this  child  is  regen¬ 
erate ,  and  grafted  into  the  body  of  Christ’s  church  by  baptism,”  &c. 
The  Rev.  Mr.  Melville,  of  Camdon  Chapel,  after  referring  to  the 
above  expressions,  says,  “  We  really  think  no  fair,  no  straight-iorward 
dealing  can  get  rid  of  the  conclusion,  that  the  church  holds  what  is 
called  baptismal  regeneration.”  He  adds,  “So  long  as  I  officiate 
according  to  the  forms  of  (the)  prayer-book,  I  do  not  see  how  I  can 
be  commonly  honest,  and  yet  deny  that  every  baptized  person  is,  on 
that  account,  regenerate.”  What  he  means  by  this  regeneration  is 
not  so  clear,  for  he  adds,  “  the  church  does  not  hold  that  all  who  are 
thus  regenerate,  can  never  need  any  further  moral  change,  in  order  for 
fitness  for  heaven  ;  and  yet  he  says  again,  “he  is  born  again  from  above.” 
No  wonder  that  many  evangelical  and  consciencious  of  this  church 
fee!  that  the  prayer-book  should  be  “  reformed  ”  Is  this  regenera¬ 
tion  bv  the  Spirit,  and  salvation  by  grace!  It  is  not  perhaps  gener¬ 
ally  known,  that  the  prayer-book  was  compiled  chiefly  from  the  three 
services,  morning,  evening,  and  the  litany,  of  the  Roman  Catholic  s 


THE  CHRISTIAN  CITIZEN. 


141 


The  apostles  too — did  they  act  like  men  who  believed  the 
rite  of  baptism  to  be  invariably  followed  by  deliverance 
from  condemnation,  and  the  renewal  of  the  heart  from  on 
high  ?  Why,  then,  all  their  labors,  reasonings,  exhorta¬ 
tions,  and  entreaties  to  bring  their  hearers  to  Christ,  when 
they  had  only  to  baptize  them  at  once  :  and  by  “  this  re¬ 
generating  ordinance,”  instantly  to  place  them  in  a  “  state 
of  salvation'?”  No!  In  all  the  directions  which  the 
apostles  gave  to  sinners,  as  recorded  in  the  Acts,  baptism 
is  never  alluded  to  but  once,  and  then  as  following ,  not 
leading  to  faith  in  Christ.  This  outward  rite  they  uni¬ 
formly  represented  as  the  mere  symbol  of  a  spiritual 
change  which  was  supposed  already  to  have  taken  place. 

“  Can  any  man  forbid  water,”  says  Peter,  “  that  these 
should  not  be  baptized  ?”  But  why  baptize  these  men  ? 
To  place  them  in  a  “  state  of  grace  ” — to  give  them  “  a 
title  to  the  influence  of  the  Holy  Spirit  ?”  No  ;  but  because 
they  “  have  received  the  Holy  Ghost  as  well  as  we.” 
Acts  x.  47.  How  could  the  apostle  more  directly  contra¬ 
dict  the  high  church  principles  ?  Considered  in  this 
light,  as  a  mere  symbol  of  a  change  already  experienced, 
it  is  not  surprising  that  so  little  stress  was  laid  on  bap¬ 
tism  by  the  apostles.  “  Christ,”  says  Paul,  sent  me 
not  to  baptize,  but  to  preach  the  gospel.”  How  different 
would  have  been  his  language  if  he  had  ever  imagined, 
that  baptism  was  invariably  followed  by  renewing  influ- 


liturgy,  &c.  While  it  is  vastly  improved  from  this,  it  needs  a  further 
revision  to  render  it  either  safe,  or  consistent  with  the  Word  of  God. 
No  wonder  that  Archbishop  Whately  says,  ‘T  should  be  deficient  in 
candor  and  truth,  if  I  did  not  acknowledge  that  I  think  our  liturgy 
susceptible  of  improvement.”  So  thought  Tenison,  Wake,  Seeker 
and  Porteous,  and  so  think  thousands  more  who  are  compelled  to 
use  it. 


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ences  from  on  high!  Regarded  in  this  light,  the  power 
of  administering  it,  is  the  most  awful  and  momentous  pre¬ 
rogative  ever  conferred  on  man.  Armed  with  such  power, 
the  apostle  had  only  to  persuade  men  to  receive  the  wash¬ 
ing  of  water  at  his  hands,  and  they  were  instantly  con¬ 
verted,  made  “children  of  God,”  and  “  heirs  of  the  king- 

O 

(lorn.” 

But  these  pretensions  reach  still  farther.  Others  with 
Dr.  Hobart  declare,  that  “  the  only  mode  through  which 
we  can  obtain  a  title  to  those  blessings  (of  the  gospe  l)  is 
the  sacrament  of  baptism.”  “  Repentance,  faith,  and  obe¬ 
dience,”  he  says,  “  will  not  of  themselves  be  effectual  to 
our  salvation.”  Other  high  churchmen  know  and  believe 
nothing  to  the  contrary  of  this,  and  the  practical  effect 
therefore  is  precisely  the  same.  Here,  we  apprehend,  is 
if  possible  a  still  more  direct  contradiction  of  the  Word  of 
God.  “  REPENt,  that  your  sins  may  be  blotted  out.” 
“  Thy  faith  hath  saved  thee.”  “  Believe  on  the  Lord 
Jesus  Christ  and  thou  shalt  be  saved  ”  “The  gospel  is 
the  power  of  God  unto  salvation  to  every  one  that  believ- 
eth.”  “  In  every  nation,  he  that  feareth  Him,  (God,)  and 
worketh  righteousness  is  accepted  of  Him.”  Such  are  the 
conditions  of  salvation  as  pointed  out  in  the  Scriptures. 
Not  one  word  is  said  of  baptism  or  peculiar  church  rela¬ 
tionship  as  indispensable  to  salvation,  and  as  if  to  silence 
all  pretensions  of  this  kind,  in  a  single  sentence,  God  has 
added,  “  Circumcision  (to  which  baptism  succeeds  as  a 
different  form  of  the  same  rite,)  is  nothing ,  and  w/i-cir- 
cumcision  is  nothing ,  but  a  new  creature  proving 
demonstrably,  ihat  the  new  birth  is  not  only  something 
entirely  distinct  from  any  outward  rites,  but  wholly  inde¬ 
pendent  of  them  Such  are  the  contradictions  to  the 
Word  of  God  involved  in  the  sentiments  in  question  ? 


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143 


5.  We  would  now  turn,  for  a  moment,  to  consider  the 
influence  of  such  doctrines,  on  the  spiritual  slate  of  those 
who  are  educated  in  their  belief  \ 

Nothing  can  be  more  certain  than  this,  that  all  the  scrip¬ 
tural  representations  of  the  condition  and  character  of  men 

by  nature,  are  deeply  humbling  and  painful.  Their  direct 
tendency  is  to  alarm  the  sinner,  to  lay  him  low  in  the  dust 

before  God,  and  to  drive  him  to  utter  despair  of  relief  from 
any  human  intervention  or  aid.  They  urge  him  to  instanta¬ 
neous  and  unreserved  submission  to  God.  Even  in  the 
most  distinguished  saints,  we  see  the  evidence  of  this  hum¬ 
bling  tendency.  “  I  abhor  myself,”  says  Job,  “  and  repent 
in  dust  and  ashes.”  “  I  was  shapen  in  iniquity,”  says  the 
psalmist,  “  and  in  sin  did  my  mother  conceive  me.”  “  Oh, 
wretched  man  that  I  am,”  exclaimed  Paul,  in  view  of  the 
deep  depravity  of  his  heart.  Now  we  ask,  is  there  not 
the  utmost  danger,  that  impenitent  sinners,  under  the  in¬ 
fluence  of  the  sentiments  in  question,  will  fall  entirely 
short  of  any  such  views  of  their  character  and  condition  ? 
Is  there  no  one'  whose  eye  now  rests  on  these  pages,  to 
whom  the  language  just  quoted  from  the  scriptures,  seems 
strange  and  unaccountable  ?  Is  it  not  the  tendency  of  the 
views  in  which  multitudes  are  educated,  to  make  them 
believe  that  their  depravity  is  trifling,  since  it  requires 
only  such -easy  expe  lients  to  remove  it?  Do  they  not 
feel  that  it  is  removed,  and  its  curse  avoided  by  the  sim¬ 
ple  reception  of  ordinances — that  they  have  only  to  be 
baptized,  confirmed,  and  to  continue  in  the  observance  of 
stated  rites,  and  they  are  regenerated,  their  sins  washed 
away,  and  themselves  made  children  of  God,  and  heirs 
of  the  kingdom  of  heaven  ?  They  enter  on  a  course  of 
religious  du'y  ;  they  have  been  made  Christians  by  bap¬ 
tism  ;  they  observe  the  services  of  the  church ; — they 


144 


THE  CHRISTIAN  CITIZEN. 


hold  a  constituent  part  in  divine  worship  ; — all  along  with 
which,  thev  are  told,  the  grace  of  God  is  connected,  and 
that  by  it,  they  are  cultivating  their  good  feelings  or  reli¬ 
gious  natures — “nourishing  that  grace  which  is  given  to 
every  man  to  profit  withal.”  At  length  they  are  confirm¬ 
ed,  at  which  time,  it  is  announced  to  them,  that  the  Holy 
Ghost  is  imparted,  and  as  they  rise  from  the  rite  of  con¬ 
firmation,*  they  are  saluted  as  “  children  of  the  kingdom 
and  heirs  of  heaven.”  Having  taken  on  themselves  the 
vows  of  their  godfathers  and  godmothers,  and  received 
the  last  ordinance  of  consecration  from  one  professedly 
delegated  to  open  the  kingdom  of  heaven,  they  are  re-as¬ 
sured  of  “  a  title  to  all  the  privileges  and  blessings  of 
Christ’s  purchase.” 

Now  what  is  the  influence  of  all  this  on  the  unsuspect¬ 
ing  disciples  of  this  system  ?  Do  they  not  imagine  that 
they  are  sure  of  salvation,  if  they  simply  persevere  in  the 
course  on  which  they  have  thus  entered  ?  As  they  have 
been  baptized,  they  think  of  course,  and  they  are  taught 
to  believe  so,  that  they  “  have  a  title  to  the  kingdom  oj 
heaven .”  Every  repetition  of  prescribed  devotional  ser¬ 
vice,  becomes  an  advancing  step  in  their  sanctification. 
The  responses  and  observances  of  the  sanctuary,  rise 
every  sabbath,  as  additional  securities  of  God’s  favor. 
We  have  had  too  much  experience  in  this  kind  of  service 
and  in  these  sentiments,  not  to  be  fully  persuaded  of  the 
certainty  and  baneful  effects  of  this  influence.  A  right¬ 
eousness  is  thus  created  in  the  soul,  which  is  neither  bor¬ 
rowed  from  the  Redeemer’s  merits,  nor  perfected  by  the 
Holy  Spirit.  It  is  a  righteousness  wrought  out  by  the 

*  Where  is  there  any  authority  in  the  Bible  for  such  a  ceremony  1 
Where  1 


THE  CHRISTIAN  CITIZEN. 


145 


simple  and  easy  service  of  church  prescription.  Here 
the  sinner  rests  his  hope ;  and  is  told  on  authority  which 
he  has  no  wish  to  question,  that  while  repentance,  faith 
and  obedience,  will  not  of  themselves  be  effectual  to  his 
salvation,  this  is  “  the  mode”  and  the  “  only  mode”  of  se¬ 
curing  a  “  title  to  the  blessings  and  privileges  of  Christ’s 
purchase.”  Who  under  the  belief  of  such  a  system, 
would  not  feel  sure  of  salvation,  in  proportion  to  the  mul¬ 
tiplication  of  prescribed  ordinances?  If  pressed  with 
the  necessity  of  a  spiritual  regeneration,  their  answer  is 
ready,  “  It  has  already  commenced,  and  we  are  advancing 
cheerfully  forward  to  its  full  completion.”  How  is  it  pos¬ 
sible  for  such  persons  to  listen  with  any  but  indignant 
feelings,  to  pointed  statements  of  their  guilt  and  danger 
as  sinners  ?  What  necessity  can  there  be,  in  their  view, 
for  that  violence  spoken  of  in  the  scriptures,  with 
which  men  are  to  press  into  the  kingdom  of  heaven? 
Where  is  the  need  of  that  armor  of  Paul,  the  panoply  of 
God,  to  meet  and  conquer  the  powers  of  hell  ?  Such 
things  they  consider  as  belonging  to  a  different  state  of 
society,  and  as  having  no  just  or  natural  application  to 
themselves.  •  We  appeal  to  every  man  who  has  preached 
to  such  persons,  with  a  seriousness  and  pungency  bor¬ 
rowed  from  the  word  of  God,  whether  he  has  not  found 
his  instructions  fall  utterly  powerless  on  their  minds,  and 
whether  the  whole  tendency  of  this  system,  is  not  to  lock 
up  the  soul  in  a  state  of  fearful  insensibility  to  their  real 
condition,  in  the  view  of  Him  who  searcheth  the  heart? 

(«)  We  do  not  wish  to  say  it  invidiously,  but  we  are  utter¬ 
ly  unable  to  discover  how  the  thorough  going  High  Church 
doctrine  on  this  subject,  differs  from  that  of  the  Papists. 
An  exclusive  divine  right  to  confer  a  “title  to  salvation,” 
is  claimed  equally  by  both.  It  is  the  opus  operatum,  the 

13 


146 


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outward  act,  which  in  the  view  of  both  secures  this  title* 
“  There  is  no  salvation  out  of  the  Roman  Church,”  is  the 
axiom  of  the  one  ;  and  we  find  much  the  same  in  the  de¬ 
clarations,  “  Baptism  is  the  only  mode,”  etc.  and,  “  I  have 
yet  to  learn  where  a  promise  to  fallen  man  is  to  be  found, 
that  is  not  limited  on  the  previous  condition,  that  he  be  a 
member  of  the  visabie  ( i.  e.)  Episcopal  Church  upon 
earth.”*  We  have  no  disposition  to  run  the  parallel  far¬ 
ther.  It  is  with  pain  that  we  have  alluded,  at  all,  to  these 
remains  of  the  “  old  doctrine”  amongst  any  members  of  a 
Protestant  church. 

Yet  we  are  constrained  to  ask,  in  the  nature  of  the  two 
systems,  what  is  the  specific  difference?  We  can  disco¬ 
ver  but  little  if  any,  save  in  the  extent  to  which  abuses 
may  have  been  carried.  In  the  structure  of  the  two  sys¬ 
tems  there  certainly  is  something  like  identity.  Melville, 
while  exposing  the  errors  of  Romanism,  says  :  “  That 
which  made  us  a  part  of  this  church,  was  the  acknow¬ 
ledging  the  Pope  as  our  ecclesiastical  head, and  that  which 
dissolved  our  union  with  this  church,  was  the  refusing  to 
continue  such  acknowledgment.”  We  agree  with  the  Ox¬ 
ford  Episcopalians  as  to  this  affinity.  We  are  not  sur¬ 
prised,  that  they  deny  the  right  of  Episcopacy  to  claim 
the  Protestant  name,  and  war  against  every  thing  Protes¬ 
tant  within  the  pale  of  the  prelacy.  “  The  Churches  of 
Rome,  of  England  and  France,”  they  say,  “  are  one  and 
the  same,”  and  it  is  a  matter  of  regret  that  we  are  sepa¬ 
rate  from  Rome.”f 

*  Bishop  Ravenscroft. 

I  One  of  the  Oxford  divines,  says  :  “  I  utterly  reject  and  anathe¬ 
matize  or  curse  the  principle  of  protestantism,  as  a  heresy,  with  all 
its  forms,  sects  or  denominations.”  See  Mr.  Ferguson’s  Lectures  p.  10. 
Palmer’s  Letters  and  Tracts  for  the  Times. 


THE  CHRISTIAN  CITIZEN. 


147 


{b.)  The  opinions  and  practices  under  review ,  seem  to  us  to 
destroy  that  broad  distinction  between  sin  and  holiness ,  the 
righteous  and  the  wicked ,  which  enters  so  deeply  into  man's 
present  character  and  future  prospects.  Their  advocates 
address  their  hearers  alike ;  presupposing  in  all,  that  in¬ 
fusion  of  grace  or  principle  of  moral  goodness,  which  only 
requires  a  careful  cultivation  in  all,  to  ripen  to  the  full 
maturity  of  holiness.  They  do  not  admit  that  there  is 
any  radical  distinction  among  men,  which  has  been  crea¬ 
ted  by  a  change  of  their  moral  natures.  They  are  not 
accustomed  therefore,  to  bring  home  the  searching  truths 
of  inspiration,  and  lay  them,  with  the  authority  of  the 
Almighty  upon  the  consciences  of  men ;  and  we  are  not 
aware,  that  the  preaching  of  this  class  of  divines  is  cal¬ 
culated  to  disturb  the  conscience  of  the  sinner,  or  to  cre¬ 
ate  a  belief  in  that  plague  of  the  heart ,  which  God  pro¬ 
nounces  desperate  wickedness.  All  men  are  suppo¬ 
sed  to  have  some  goodness  from  the  beginning,  and  are  all 
along  treated  as  the  gospel  treats  those  only,  who  are  new 
creatures  in  Christ  Jesus.  “  The  preachers  of  this 
school,”  says  the  London  Christian  Observer,  “  address 
their  auditors  almost  promiscuously  as  Christians,  because 
professedly  and  by  the  sacrament  of  baptism  they  are 
such.  Our  view,  on  the  other  hand,  is,  that  a  large  por¬ 
tion  of  them,  are  not  Christians,  except  in  name  ;  and 
should,  therefore  be  addressed,  not  merely  as  needing  to 
be  exhorted  to  higher  advances  in  goodness  and  virtue, 
but  to  become  Christians  in  the  spiritual  sense  of  the  term.” 
These  remarks  were  called  forth  by  the  following  passage 
from  the  Sermons  of  the  late  Bishop  Hobart.  “  Nolimit 
can  be  prescribed  to  all  persons,  beyond  which,  indul¬ 
gence  in  pleasure  is  sinful.  The  variety  in  the  constitu¬ 
tion  of  human  character,  and  the  difference  of  strength 


148 


THE  CHRISTIAN  CITIZEN. 


in  the  passions  of  different  individuals,  places  at  different 
degrees,  the  point,  where  indulgence  becomes  sinful.’' 
Well  does  the  Christian  Observer  add,  “We  are  alarm¬ 
ed  at  the  oversight,  that  gave  birth  to  this  passage  and 
the  consequences  to  which  it  might  lead,  especially  in  the 
volume  in  which  it  appears.  We  see  nothing  in  all  the 
Bible  warranting  allowance  in  pleasure,  (we  know  not  o i 
what  kind)  according  to  the  strength  of  passion  in  differ¬ 
ent  individuals.”* 

To  what  does  this  want  of  discrimination  in  preaching 
directly  lead  ?  As  it  arises  from  a  want  of  discrimination 
in  regard  to  truth  and  religious  experience,  it  leads  to  a 
want  of  discrimination  in  respect  to  Christian  character 
and  communion.  It  is  saying  to  all,  except  those  who  are 
too  grossly  wicked  to  believe  it,  that  they  are  Christians. 
Is  it  not  a  fact  indeed,  that  most  of  the  congregation  are, 
at  some  period  of  their  lives,  invited  and  urged  to  partake 
of  those  ordinances,  which  are  the  divinely  appointed 
seals  of  experimental  piety  ?  And  thus,  under  a  fatal  de¬ 
lusion,  many  indulge  in  those  pleasures  of  life  which 
the  gospel  forbids,  and  in  a  conformity  to  the  world, 
wholly  inconsistent  writh  the  piety  it  enjoins.  We  know 
that  the  preachers  of  whom  we  now  speak,  sometimes  al¬ 
lude  to  a  future  and  endless  retribution  of  misery.  But 
surely  the  “  heirs  of  the  kingdom  of  heaven,”  “  the  children 
of  God,”  cannot  consider  themselves  as  exposed  to  such 
a  doom.  Such  are  the  accustomed  address  and  instruc 
tions  of  these  preachers,  that  few,  if  any,  are  found  suffi¬ 
ciently  depraved,  within  the  circle  of  their  ministrations, 
to  feel  that  they  deserve  such  tremendous  punishment,  as 


*  Review  of  Bishop  Hobart’s  Sermons  in  the  London  Christian 
Observer. 


THE  CHRISTIAN  CITIZEN. 


149 


any  evil  must  be,  that  is  eternal.  If  jive  mistake  not, 
their  congregations  as  a  body,  feel  as  one  common  family, 
moving  on  together,  under  the  saving  culture  of  their  reli¬ 
gious  services,  and  the  favor  of  God,  with  the  assurance 
of  his  everlasting  complacency.  This  we  cannot  but  be¬ 
lieve  is  destroying  the  very  foundation  of  the  Christian 
system,  and  has  less  of  practical  virtue  and  efficacy,  than 
is  found  in  the  code  of  civil  law  :  and  that  bright  feature 
of  our  jurisprudence,  that  makes  exposure  to  eternal  pun¬ 
ishment  the  security  of  its  oaths,  is  more  evangelical  than 
such  ministrations. 

It  is  a  belief  in  native  grace,  or  a  remnant  of  moral 
goodness  in  the  heart,  together  with  the  supposed  efficacy 
attached  to  baptism,  which  leads  to  this  indiscriminate 
treatment  of  the  mixed  multitudes  of  a  worshipping  as¬ 
sembly.  And  this  of  necessity  destroys  the  scriptural  dis¬ 
tinction  between  the  righteous  and  the  wicked  ;  for  it  will 
be  remembered,  that  most,  if  not  all,  have  adopted  “  the 
mode ”  and  “  the  anly  mode ”  of  securing  “  a  title  to  the 
blessings  and  privileges  of  Christ’s  purchase,”  and  have 
those  native  and  nurtured  principles  of  resemblance  to  God, 
which  are  said  to  expand  into  the  perfection  of  holiness. 
How  natural  is  it  ,that  a  confidence  and  hope  should  thus 
be  engendered,  which  rest  not  on  any  distinct  sense  of 
union  of  soul  to  Christ,  not  on  a  feeling  of  unreserved 
submission  to  the  law  and  government  of  God,  against 
whom  we  were  conscious  of  having  stood  forth  in  the 
attitude  of  rebellion,  but  on  a  hope  built  upon  man’s  na¬ 
tive  and  cherished  fitness  for  God’s  eternal  presence  and  fa¬ 
vor,  which  at  once  sweeps  away  the  fear  of  eternal  wrath, 
from  every  soul  that  has  been  brought  under  the  protec¬ 
tion  of  High  Church  ordinances. 

(c.)  It  is  owing  to  this  fact, we  conceive,  that  Unitarianism 

13* 


150 


THE  CHRISTIAN  CITIZEN, 


lias  always  made  so  little  progress,  in  a  community  where 
High  Church  principles,  are  prevalent.  There  is  no  de¬ 
mand  for  Unitarianism  in  such  a  community.  Are  any 
offended  with  that  kind  of  preaching  which  shows  man 
his  utterly  depraved  and  ruined  condition,  and  which  sends 
him  for  relief  to  an  almighty  Savior,,  they  can  find  a 
refuge  from  such  humbling  and  painful  admonitions,  un¬ 
der  the  soothing  messages  of  those,  who  treat  all  their 
hearers  as  made  “heirs  of  God”  in  baptism,  and  as  need¬ 
ing  only  the  steady  culture  of  inherent  grace,  to  prepare 
the  soul  for  heaven.  It  is  not,  to  any  great  extent,  the 
speculative  question  of  the  Trinity,  which  makes  men 
Unitarians  :  it  is  a  settled  dislike  of  the  doctrine  of  man’s 
entire  want  of  holiness  by  nature,  and  his  dependence  on 
special  and  distinguishing  grace  for  the  renewal  of  the 
heart.  Where  these  doctrines  can  be  escaped  on  easier 
terms,  few  will  fmd  any  inducement  to  become  followers 
of  Arius  or  Socinus.  And  had  it  not  been  for  the  deci¬ 
ded  piety  and  evangelical  sentiments  of  that  portion  of 
the  Church  of  England  to  which  we  have  affectionately 
alluded  and  the  indomitable  spirit  of  civil  liberty, 
the  Arian  and  Socinian  classes  of  England  would 
probably  have  found  the  thirty-nine  barriers  of  the  Es¬ 
tablishment  less  formidable  and  her  shade  more  expansive 
and  refreshing  :  and  even  now,  how  many  of  this  char¬ 
acter  may  be  found  reposing  under  its  august  protection 
and  ample  patronage,  with  consciences  too  tender  to  be 
guilty  of  the  “  damning  sin  of  schism,”  we  are  not  called 
upon  to  decide  ;  yet  we  have  our  fears,  and  the’sighs  and 
prayers  of  holy  men  in  that  venerable  communion,  assure 
vis  that  all  is  not  right. 

We  have  already  intimated,  that  the  foregoing  remarks 
are  applicable  not  to  the  Episcopal  Church  as  such ,  but 


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151 


to  a  portion  of  its  members  who  have  departed  from  the 
catholic  principles,  and  self-abasing  doctrines,  of  its  ori¬ 
ginal  founders.  Concerning  this  defection,  many  of  the 
most  pious  and  devoted  members  of  that  church,  both  in 
England  and  America,  have  publicly  spoken  in  terms  far 
stronger  than  any  which  we  have  used.  Believing  the 
principles  in  question  to  be  unscriptural  and  dangerous, 
we  cannot  be  expected  to  see  them  urged  industriously 
on  those  of  our  own  communion,  without  occasionally 
expressing  our  sentiments.  And  we  speak  with  feelings 
of  entire  kindness  towards  those  from  whom  we  differ. 
It  is  against  principles,  and  not  men,  that  we  have 
spoken  ;  and  our  earnest  prayer  is,  that  all  parties,  on 
this  subject,  may  feel  with  the  excellent  Hooker,  that 
“  ten  words  spoken  in  the  spirit  of  meekness,  are  better 
than  volumes  of  controversy.”  In  this  it  is  our  purpose 
never  to  engage. 

We  have  expressed  our  convictions,  that  the  principles 
before  us,  with  that  necessary  formalism  which  attends 
them,  are  subversive  of  the  gospel  plan  of  salvation.  In 
this  opinion  we  wish  to  avoid  the  charge  of  unchari¬ 
tableness,  or  to  share  it  with  those  of  whom  the  wrorld  is 
not  worthy.  There  is  a  charity  which  we  neither  covet, 
nor  feel  it  safe  or  creditable  to  Christianity  to  cherish  at 
all.  And  as  we  have  relied  almost  exclusively  upon  the 
firm  friends  of  the  Episcopal  Church  for  our  support  of 
other  opinions,  we  shall  here  rest  for  our  vindication  at 
the  present  time. 

The  respected  and  learned  prelate  of  the  Ohio  diocese, 
Dr.  Mcllvane,  viewing  the  sentiments  before  us,  in  the 
same  light  that  we  do,  as  utterly  subversive  of  the  doc¬ 
trine  of  justification  by  grace,  has  given  to  the  public  his 
most  extended  and  able  work  in  its  vindication  against 
the  attacks  of  Episcopal  writers,  and  we  can  urge  no 


152 


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stronger  adverse  arguments,  than  fill  the  pages  of  this 
review  of  Oxford  divinity.  We  only  wonder  and  regret, 
that  with  such  clear  and  distinguishing  views  of  truth, 
and  of  the  way  of  salvation,  any  man  can  stop  short  of 
the  rejection  of  the  whole  system  of  formalism  and  eccle¬ 
siastical  exclusiveness,  which  environs  and  chills,  as 
with  mountains  of  frost,  the  catholic  spirit  and  tendencies 
of  a  divine  Christianity. 

We  close  this  array  of  evidence  in  support  of  our  posi¬ 
tions,  and  in  justification  of  our  course  in  this  brief 
review,  with  the  able  and  Christian  expostulations  of 
Archdeacon  Hare,  whom  we  recognize  as  a  bishop  of 
the  Episcopal  Church  of  England. 

“  I  cannot  but  make  mention  of  a  notion,”  says  he, 
“  which  has  been  brought  forward  somewhat  prominently 
by  certain  very  amiable  and  pious  men  in  our  days, — 
namely,  that  our  Lord’s  promise  was  not  made  to  the 
collective  body  of  His  church,  to  that  body  of  which  He 
is  the  Head,  the  blessed  communion  of  all  faithful  peo¬ 
ple,  in  all  nations  and  through  all  ages,  —  but  that  it  was 
confined  to  the  apostles  exclusively,  as  the  supposed 
representatives  of  the  Episcopal  body, —  and  that  none 
are  embraced  in  it,  none  must  flatter  themselves  they 
have  the  slightest  share  in  it,  except  the  same  Episcopal 
body  unto  the  end  of  the  world.  You  would  join  with 
me,  I  would  fain  hope,  in  the  earnest  desire  to  purge 
our  church  from  all  remains  of  that  Judaizing  Romish 
superstition,  which  would  wrap  up  the  free  spirit  of 
the  gospel  in  the  swathing  bands  of  forms  and  cere¬ 
monies,  and  would  tether  it  to  a  name.” 

“  That  amiable  and  pious  men  should  have  taken  up 
such  a  notion,  which  leads  straightway  to  the  most 
revolting  conclusions,  —  according  to  which  the  chief 


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153 


part  of  Protestant  Christendom  is  east  out  at  once  by  a 
sweeping  interdict  from  the  pale  of  Christ’s  Church,  nayr 
is  recklessly  declared  to  stand  on  a  level  with  the  heathen, 
and  to  be  left  to  the  uncovenanted  mercies  of  God, — 
that  able  and  pious  men  should  not  shrink  with  awe  from 
such  a  notion,  that  they  should  take  it  up  under  anything 
less  than  the  clearest,  most  compulsory,  most  irresistible 
demonstration,  —  that  they  should  not  look  carefully  and 
anxiously  round  for  some  mode  of  escaping  from  such 
appalling  conclusions,  —  might  be  deemed  unaccountable, 
if  we  did  not  remember  how  prone  we  all  are  to  convert 
every  object  of  our  peculiar  interest  and  affection,  even 
the  objects  of  our  purest  worship,  into  idols.  This  is  the 
last  wall  of  the  citadel  in  which  the  selfishness  of  man 
takes  refuge  and  barricades  itself ;  and  it  can  hardly  be 
thrown  down  altogether,  so  long  as  we  continue  here 
below.  Our  form  of  government  must  be  the  only  good 
form  of  government,  not  because  it  is  a  good  one,  but 
because  it  is  ours.  Our  church  must  be  the  only  church, 
not  because  it  is  founded  on  truth,  —  few  examine  its 
foundations  ;  still  fewer  examine  the  foundations  of  other 
churches  with  patience,  and  candor,  and  honesty,  and  a 
righteous  self-distrust :  no,  our  church  is  ours,  and  there¬ 
fore  it  is  the  only  true  one.  We  still  cannot  bear  to 
think  that  the  veil  of  the  temple  should  have  been  rent ; 
we  still  cannot  bear  that  the  Gentiles  should  have  a  free 
♦approach  to  the  Holy  of  holies  ;  we  cannot  bear  that  our 
neighbors  should  come  to  it  by  any  other  road  than  ours. 
*  *  *  I  can  only  express  my  regret  that,  where  such 

strong  arguments  in  favor  of  Episcopacy  may  be  drawn 
from  the  history  and  idea  of  the  church,  many  of  its 
advocates,  not  content  with  proving  that  it  is  the  best 
form  of  church  government,  have  resolved  to  make  out 
that  it  is  the  only  one,  and  have  tried  to  rest  it  upon 


154 


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scriptural  grounds,  which  in  fact  only  weakens  their 
cause.  For  I  cannot  discover  the  shadow  of  a  word  in 
the  gospels  to  counterbalance  the  interpretation  referred 
to.  Feeble  and  flimsy  as  are  the  scriptural  arguments, 
on  which  the  Romanists  maintain  the  inalienable  pri¬ 
macy  of  St.  Peter,  they  are  far  more  specious  and  plau¬ 
sible  than  those  derived  from  the  same  source,  on  the 
strength  of  which  it  has  been  attempted  to  establish  the 
absolute  necessity  of  Episcopacy  to  the  existence  of  a 
Christian  Church.” 

“Let  us,  my  brethren,  carefully  beware  of  that  most 
hurtful  and  narrow-minded  of  monopolies  which  would 
monopolize  the  grace  of  God.  The  way  to  life  is  narrow 
enough:  let  us  not  throw  up  any  fresh  mounds  by  its 
side,  to  render  it  narrower  still.  Let  us  rejoice  that 
the  salvation  which  Christ  'Wrought  for  his  people  is 
not  tied  to  any  one  form  of  church  government  or 
other, —  to  anything  that  man  can  set  up,  or  that  man 
can  pull  down.  Let  us  rejoice  that  in  Christ  Jesus 
nether  Episcopacy  availeth  anything,  nor  anti-Episcopacy, 
but  a  new  creature.  Let  us  rejoice  that  the  gospel  was 
to  be  preached  to  all  nations,  and  that  all  nations  were  to 
be  baptized  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.” 

The  little  regard  which  has  for  some  years  been  paid 
to  the  principles  under  review,  and  the  almost  uniform 
disposition  of  religious  denominations  in  this  country,  to 
leave  each  other  in  the  undisturbed  enjoyment  of  their 
respective  and  peculiar  preferences,  as  to  doctrine  and 
forms,  might  have  justified  us,  in  the  view  of  many,  in 
passing  them  unnoticed  at  this  time.  And  we  should  re¬ 
joice,  had  the  advocates  of  these  doctrines  and  principles, 
been  contented  to  enjoy  them,  within  their  own  commu¬ 
nion,  without  claiming  the  right  to  invalidate  the  basis  of 


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155 


all  other  churches,  and  to  proscribe,  as  unscriptural  and 
vain,  all  ministrations  but  their  own.  These  exclusive 
pretensions  entrench,  not  alone  upon  the  rights  of  other 
churches,  but  they  corrupt  the  truth,  and  counteract  the 
influences  of  our  common  Christianity,  and  thus  make 
war  upon  the  dearest  rights  of  mankind.  And  we  are 
not  alone  in  feeling  the  necessity  of  such  a  review,  as 
we  have  given.  Many  others  are  deeply  feeling  the 
same,  and  with  their  characteristic  intelligence  and  chari¬ 
ty  are  speaking  plainly,  and  admonishing  of  the  evils, 
which  they  apprehend  necessarily  result  from  the  princi¬ 
ples  before  us.* 

It  is  not  sectarian  officiousness,  nor  desire  for  contro¬ 
versy  that  has  governed  us.  We  are  all  directly  interest¬ 
ed  in  these  things,  for  they  relate  to  mind,  and  mind  is 
the  common  property  of  man  every  where.  “  Truth 
is  every  man's  concernment,  every  man’s  right  and  every 
man’s  most  necessary  possession.”  These  things  belong 
to  the  heart ,  whose  ceaseless  pulsation  is  the  electric  life 
of  the  world.  No  man  can  entrench  himself  in  his 
church  or  beneath  the  dignity  of  office  or  station  of  Go¬ 
thic  antiquity  and  strength,  with  £  Noli  me  tangert ,’  in¬ 
scribed  on  his  portals.  He  lives  and  acts  on  mind,  on 
souls  immortal.  No  man  lives  unto  himself.  No  man 
dies  alone.  We  are  members  one  of  another,  and  as  the 
heirs  of  a  common  Christianity,  are  bound  to  unite  in  the 
warm  charity  of  its  spirit  for  its  universal  spread. 

*  Without  concert  or  interchange  of  views,  we  find  Dr.  Duffield, 
of  Detroit,  Rev.  M.  Smith  of  S.  Car.,  Dr.  Bethune  of  Philadelphia, 
Rev.  M.  L.  R.  P.  Thompson,  of  Canandaigua,  Rev.  N.  Murray,  of 
New  Jersey,  &c.  in  connexion  with  many  of  the  Episcopal  Church, 
vindicating  their  views  of  the  gospel  against  the  urgency  of  exclusive 
principles — showing  that  it  is  not  the  morbid  sensibility  of  a  solitary 
mind  alone  that  is  affected. 


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THE  CHRISTIAN  CITIZEN. 


“  In  proportion  as  the  gospel  is  understood,  in  its  puri¬ 
ty  and  its  power ; — in  proportion  as  it  is  felt  to  be  a 
spiritual  religion ,  (its)  independence  of  whatever  is  local 
and  visible  will  the  more  appear ;  not  indeed  to  the  dis¬ 
paragement  of  visible  institutions  ;  but  to  the  higher  glory 
of  the  spiritual  reality.  It  seems  scarcely  to  need  proof, 
that  any  system  of  opinions,  the  purport  and  tendency  of 
which  is  to  give  an  unusual  prominence  and  a  paramount 
importance  to  visible  institutions,  and  especially  as  histo¬ 
rically  and  geographically  defined,  and  which  with  a  se¬ 
vere  consistency,  denies  the  very  name  of  Christian  to 
whatever  may  be  found  beyond  its  pale,  or  may  not  ac¬ 
knowledge  its  jurisdiction  ;  that  such  a  system,  so  far  as 
it  takes  effect,  stands  opposed  to  whatever  is  the  most 
auspicious  in  the  present  age,  and  if  permitted  to  work 
its  will,  must  turn  back  the  current  of  human  affairs  a 
thousand  years,  and  would  confine  the  blessings  of  the 
gospel  within  limits  narrower  than  those  of  ancient  Juda¬ 
ism.  These  exclusive  opinions ,  so  fondly  embraced  by 
many,  are  indeed,  ‘  a  discipline  of  the  secret,’  likely 
enough  to  bury  the  gospel  in  a  cloister,  along  with  the 
last  hopes  of  happiness  for  mankind  ” 

Denying  the  “  independence”  and  vitality  of  the  gos¬ 
pel  under  whatever  forms  of  “  visible  maintenance,”  we 
shall  find  ourselves  “  driven  farther  and  farther  from  what¬ 
ever  is  substantia],  whatever  is  benign,  whatever  is  rea¬ 
sonable  in  the  Christian  system,  until  we  find  a  gloomy 
home,  not  in  a  church,  but  in  a  sepulchre.”* 

We  have  reluctantly  come  to  the  conclusion  ;  rather 
we  have  been  driven  to  the  conviction,  that  the  English 
prelacy  is  now,  and  has  been  separate  from  the  papacy, 


*  Taylor’s  Spiritual  Christianity,  Am.  Ed,  pp.  223-25. 


THE  CHRISTIAN  CITIZEN. 


157 


not  from  any  native  or  original  incongruities,  but  from 
the  force  of  private  animosities  and  political  alienations. 
And  but  for  geographical  distinctions,  and  the  respective 
heads  of  these  two  hierarchies,  we  see  no  insurmountable 
obstacles  in  the  way  of  their  speedy  and  cordial  reunion. 
Hence  we  perceive  the  reasonableness  of  Puseyism,  in 
the  heart  of  the  Episcopal  communion,  warring  against 
the  state  affinities  of  the  church,  as  unnatural  and  de¬ 
manding  a  revulsion  and  return  to  the  bosom  of  that  an¬ 
cient  fraternity,  whence  the  prelacy  sprung.  And  to  this 
day,  it  is  doubtful  whether  the  Reformation  would  not  have 
been  saved  her  severest  check,  and  the  pious  been  more 
completely  separated  from  Romish  corruption,  had  Henry 
VIII.  remained  “  the  defender  of  the  faith,”  in  conflict 
with  Luther  and  the  Truth,  instead  of  becoming  the  ene¬ 
my  of  Rome,  and  the  head  of  the  Church  of  England. 
As  it  is,  truth  and  error  are  so  blended ;  formalism  and  spir¬ 
itual  Christianity  so  closely  allied,  that  there  must  be  col¬ 
lision — there  must  be  conflict,  till  such  opposing  princi¬ 
ples  are  more  widely  separate.  And  it  is  the  rising  and 
remonstrating  spirit  of  the  one,  that  has  summoned  forth 
the  redoubled  energies  of  the  other.  Well  has  Dr.  Pu- 
sey,  declared,  “Two  systems  of  doctrine  are  now,  and 
probably  for  the  last  time,  in  conflict — the  Catholic  and 
Genevan.”  Let  the  issue  be  joined.  The  world  is  pre¬ 
pared  for  it.  It  may  now  be  the  conflict  of  argument, 
and  not  of  arms  ;  of  mind  redeemed,  free,  sanctified.  Let 
charity  be  our  spirit,  truth  our  weapons,  and  God  the  umpire* 
And  it  is  equally  true,  that  a  corresponding  spirit  is 
abroad  in  the  world.  Two  classes  of  civil  institutions, 
are  now,  if  not  for  the  last  time,  in  conflict  for  the  maste¬ 
ry — the  free  institutions  of  law  and  equality,  and  those  of 
will  and  arbitrary  distinctions.  No  one  can  mistake  their 

14 


158 


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respective  religious  affinities,  their  influence  on  the  popu* 
lar  mind,  their  claims  to  the  confidence  and  support  of 
every  Christian  citizen. 

It  is  as  such,  that  we  feel  bound  to  meet,  in  charity 
and  argument,  the  lofty  sentiments  before  us.  The  confi¬ 
dence  with  which  they  are  urged,  with  all  their  claims  to 
venerable  antiquity,  neither  intimidate  nor  overawe  us. 
And  it  is  more  in  defense  of  our  own  principles,  than  of 
aggression  upon  those  of  others,  that  we  speak  at  all. 
The  advocates  of  high  church  exclusiveness  and  formal¬ 
ism,  are  not  silent  as  to  the  triumphs  of  their  cause,  nor 
inactive  in  urging  its  claims.  Their  predictions  of  ad¬ 
vance  are  clear  and  confident,  and  we  admit  their  just¬ 
ness,  more  in  pity  to  them,  than  in  mortification  at  the  de¬ 
feat  of  others.  It  is  possible,  that  in  the  amplitude  of 
their  increase,  and  the  easy  terms  of  their  communion, 
the  severer  requisitions  of  the  gospel  may  be  excluded, 
and  in  the  enforcement  of  formalism,  or  its  acceptance  as 
the  conditions  of  grace,  there  may  be  forfeited  the  vital 
energies  of  the  atonement,  and  the  spirituality  of  religion. 
The  extension  thus  gained  is  but  the  “extension  death  im¬ 
parts  to  the  body”  when  the  soul  has  fled.* 

And  while  there  is  so  much  in  these  principles,  de¬ 
manding  our  attention,  as  citizens  of  a  free  state,  and 
above  all  as  probationers  for  eternity,  it  cannot  be  ex¬ 
pected,  that  under  existing  circumstances,  we  should  pass 
them  in  silence,  or  fail  to  canvass  their  claims,  and  if  ne¬ 
cessary  resist  their  advances.  We  regret  the  neces¬ 
sity  which  their  advocates  have  imposed  upon  us  to 
do  so. 

In  the  language  of  Mr.  Ferguson,  “  it  is  because  we 
cannot — we  dare  not  concur  in  such  views  and  senti- 


*  Robert  Hall. 


THE  CHRISTIAN  CITIZEN. 


159 


ments  ; — it  is  because  such  doctrines  not  only  insult  our 
reason,  but  offend  our  common  sense  ;  it  is  because  we 
believe  them  to  be  in  direct  opposition  to  the  word  and 
will  of  God,  and  injurious — dangerous  to  the  interests  of 
his  church  and  the  souls  of  men,  that  we  now  venture  to 
oppose  them.”  We  are  called  upon  by  the  advocates 
of  these  principles,  “  to  choose  our  side,”  assured  that, 
“  to  remain  neuter  much  longer,  will  be  itself  to  take  a 
part.”  This  we  have  done  long  before  now,  and  as  Pro¬ 
testants,  and  as  Christians,  we  are  willing  to  abide  the 
issue. 

Recent  events,  beginning  with  that  most  remarkable  re¬ 
trogression  in  England,  in  our  view  more  threatening  to 
her  piety  and  her  church,  than  were  the  Normans  to  her 
state  securities  ;  that  strange  sympathy  which  it  receives 
in  this  country,  and  which  seems  diffusing  its  influence, 
waking  up  that  spirit  which  animated  the  beast  of  the 
Apocalypse,  and  which,  in  the  form  of  the  second,  would 
heal  the  wound  of  the  first,'*  and  inflict  death  upon  the 
sacred  interests  of  truth,  freedom  and  grace  ;  lay  upon" 
the  friends  and  advocates  of  a  spiritual  religion ,  and  the 
civil  rights  of  mankind,  a  most  solemn  obligation.  “  I 
speak  plainly,”  says  Dr.  Bethune,  “but  the  time  has 
come,  when  the  advocates  of  a  spiritual  Christianity , 
must  speak  out.  Silence  now  would  be  falsehood,  unre- 
monstrant  submission  to  opinions,  that  would  exclude  us 
from  the  Church  of  God,  and  desecrate  our  sacraments, 
treason  to  the  truth  and  disloyalty  to  Christ.”  We  come 
forward  in  the  name  of  no  party,  but  speak  what  every 
Christian  minister  should  speak  in  defense  of  truth,  and 
what  every  Christian  citizen  should  seriously  review. 

And  we  hope,  that  the  advocates  of  these  principles, 


*  See  Revelations,  xiii.  11 — 15. 


160 


THE  CHRISTIAN  CITIZEN. 


will  themselves  re-examine  the  ground  of  their  defense, 
and  their  legitimate  workings  on  the  civil  and  religious 
interests  of  mankind. 

We  have  seen  ecclesiastical  institutions  greatly  modi¬ 
fying  the  forms  of  civil  government,  and  as  we  have  ever 
found,  “  monarchy  in  the  church  conducive  to  monarchy 
in  the  state  and  quite  as  perilous  to  civil  freedom,”  if 
our  government  is  to  be  regarded  in  the  light  of  an  ex¬ 
periment,  or  if  we  have  come  to  the  conclusion  that  the 
“  oxygenized  element  of  democracy,  too  pure  in  itself  for 
human  respiration,”*  cannot  be  endured  ;  nor  the  mingled 
principles  of  our  “  constitutional  confederacy,”  be  success¬ 
fully  carried  out,  it  is  possible,  that  in  no  way,  can  a 
revolution  more  easily  or  safely  be  brought  about,  than 
by  inculcating  the  principles  of  prelatical,  diocesan  Epis¬ 
copacy,  “  that  more  efficient  support  to  monarchy,  than  a 
standing  army.”f  For  the  more  remote  results,  we  will 
not  be  answerable. 

It  is  certainly  a  remarkable  fact,  that  these  principles,, 
after  being  so  ably  defended,  and  so  vigorously  urged,  for 
centuries,  should  have  made  so  little  progress  with  the 
intelligent  portion  of  the  Christian  world.  They  have 
had  the  patronage  and  support  of  the  proudest  govern¬ 
ments  on  earth,  with  professed  divine  and  exclusive  rights, 
and  yet  the  prelacy,  separate  from  its  papal  associations, 
is  the  most  limited  communion  of  the  whole  family  of 
nominal  Christians.  Is  the  human  mind  so  dull;  the 
heart  so  unyielding,  that  no  arguments  can  enlighten 
and  no  motives  persuade  to  the  acknowledgement  of 
truth  ?  These  exclusive  principles ,  though  urged  through 
centuries  of  darkness,  and  the  Augustan  ages  of  learn¬ 
ing,  down  to  the  present  hour,  reason  and  conscience 

*  See  Mr.  Adams’  Lecture  on  the  Nature  of  Government,  p.  3L 
t  Charles  II.  of  England. 


THE  CHRISTIAN  CITIZEN. 


161 


remonstrate,  and  reject  their  claims.  Must  not  their 
foundation  be  defective  ?  At  least,  we  think  their  advo¬ 
cates  must  despair  of  securing  for  them,  at  this  late  day, 
anything  like  a  permanent  basis  or  a  general  prevalence. 
Other  denominations  have  arisen  and  filled  the  world  with 
the  light  of  truth  and  the  charity  of  God.  Unsustained,  but 
by  their  own  instinctive  vitality,  and  the  exhaustless  re¬ 
sources  of  their  faith,  hope  and  charity,  they  now  advance 
in  strength  and  triumph;  heathen  millions  converted, 
their  trophies,  and  the  light  of  the  promised  day,  heaven’s 
attestation  to  their  right  and  succession  to  the  covenant 
mercies  of  God. 

But  we  find  no  such  proportionate  growth  for  the  prin¬ 
ciples  under  review,  and  no  such  fruits  of  their  adminis¬ 
tration  anywhere.*  And  we  are  not  aware,  that  there  are 
any  unusual  difficulties  in  their  way  from  their  hostility 
to  the  common  principles  of  our  depraved  nature.  They 
are  not  singularly  hostile  to  the  indulgences  of  the  flesh, 
nor  at  war  with  the  innocent  fashions  and  habits  of  life. 
Compare  the  period  of  the  “Commonwealth”  and  the 
two  reigns  succeeding.  The  difficulty  cannot  lie  here. 
Must  it  not  be  found  in  the  cause  itself? 

We  are  free  to  say,  that  we  do  not  envy  the  circum¬ 
stances  to  which  the  advocates  of  these  principles  are 
subjected,  and  we  regret  that  limits  so  restricted,  confine 
and  cramp  their  greatest  minds.  They  seem  entrenched 
in  narrow  bounds,  like  Sampson  grinding  at  the  mill  of 

*  The  reputed  extension  of  the  English  Church  in  the  East  Indies 
and  elsewhere,  under  the  patronising  auspices  of  the  government, 
leaving  heathenism  to  absolute  idolatry  almost  entirely  unchecked, 
we  cannot  receive  as  evidence  of  the  actual  advancement  of  high 
church  principles,  in  intelligent  communities.  Nor  can  we  easily 
measure  the  exact  extent  of  the  English  hierarchy  at  home,  while  its 
affinities  to  the  state  remain. 


( 


14* 


162 


THE  CHRISTIAN  CITIZEN. 


the  Philistines.  The  world  is  losing  the  aid  of  their 
strength,  and  the  light  of  their  genius.  We  lament  their 
strong  attachment  to  an  exclusive  system  ;  unknown  to 
primitive  Christianity  ;  which,  springing  from  the  corrup¬ 
tions  of  the  church,  grew  to  collossal  greatness  amid  ages 
of  night,  and  lived  into  the  light,  only  from  its  identity  of 
interests  with  dynasties  of  oppression.  And  we  wonder 
at  the  fondness,  with  which  they  fasten  to  its  wasting 
strength,  resolute,  like  the  blinded  Nazarite  at  Gaza,  cling¬ 
ing  to  the  pillars  of  the  temple,  only  to  die  amid  its  ruins. 

We  are  constrained  to  ask  the  friends  and  advocates  of 
High  Church  principles,  if  they  are  not  doing  injustice  to 
themselves,  as  well  as  unkindness  to  others,  in  such  per¬ 
severing  exclusiveness  and  rigid  formalism  ?  In  excom¬ 
municating  every  other  church,  and  entrenching  them¬ 
selves  in  limits  so  narrow,  may  they  not  also,  be  doing 
violence  to  the  law  of  love,  and  the  spirit  of  Christ  ? 
May  they  not  lose  the  breathings  of  that  charity,  the  pul¬ 
sations  of  that  piety,  which  is  the  communion  of  the  saints, 
and  the  foretaste  of  life  everlasting  1  They  may  indeed 
repose  in  all  the  complacency  of  the  heirs  of  the  “  Celestial 
Empire,”  the  robed  Mandarins  of  pre-eminent  sun-light 
and  glory,  but  like  the  walled  inmates  of  that  remote  and 
exclusive  land,  they  appear  dark  to  surrounding  beholders, 
and  lost  to  the  rich  benefits  of  this  enlightened  age,  pro¬ 
pitious  for  doing  and  getting  good. 

We  should  esteem  it  the  highest  honor  of  a  free  citizen, 
to  bestow  the  boon  of  universal  liberty,  and  hail  as  free¬ 
men,  the  whole  brotherhood  of  man  :  and  it  would  be  the 
richest  happiness  of  our  earthly  state,  cordially  to  unite 
with  every  follower  of  God,  in  instructing  and  saving  the 
world  from  the  bondage  of  error  and  death,  to  the  honor 
of  our  common  Redeemer.  And  whatever  obstructs  or 


THE  CHRISTIAN  CITIZEN. 


163 


impairs  this  union,  opposes  the  purposes  of  mercy,  and 
keeps  back  the  millennial  state  of  man. 

The  enlightened  and  commercial  community  claim, 
upon  the  principles  of  national  fraternity,  that  China,  shut 
out  for  ages  in  pride  and  contempt  of  the  world  beside, 
shall  open  her  vast  territory  to  the  ingress  of  nations,  and 
if  necessary,  would  demolish  her  wall  of  separation,  for 
her  own  enlightenment  and  the  reciprocal  benefit  of  man¬ 
kind.  Of  the  morality  of  this,  we  have  nothing  to  say. 
But  on  the  principles  of  a  common  Christianity,  and  the 
universal  brotherhood  of  mankind  in  sin  and  in  the  prof¬ 
fer  of  salvation  by  Christ,  there  can  be  no  exclusive  ter¬ 
ritories,  no  separating  walls  :  all  truth  is  free  :  error  has 
no  shelter  from  discussion  and  invasion.  With  these  prin¬ 
ciples,  we  approach  the  advocates  of  an  exclusive  reli¬ 
gion,  in  love ;  ever  believing  in  the  high  law  of  “  Christian 
expansion  ;  the  active  law  of  evangelical  diffusion in 
the  duty,  charity  and  union  of  all  believers  under  Christ, 
to  regenerate  the  world. 

And  of  this  we  are  not  to  despair.  We  know  there  is 
a  radical  and  reckless  spirit  in  religion  ;  a  wild  “  democ¬ 
racy,”  which  in  its  actings  alone  upon  the  state,  is  “  deadly 
as  the  uncombined  element  of  oxygen,”  and  in  the  church, 
kindling  the  very  fires  of  fanaticism.  It  may  now  be  seen 
in  faint  resemblance  to  the  burning  and  bloody  terrors  of 
the  Ana-Baptists  of  the  sixteenth  century,  and  thephrensy 
of  the  “fifth  monarchy  men,”  of  the  commonwealth  of 
England. 

We  will  say  nothing  of  “  democracy”  in  the  state  ;  but 
we  will  say,  that  we  have  no  fears  of  an  aristocracy  here, 
in  any  form.  But  while  we  have  the  wild  and  levelling 
spirit  of  ignorant  religionists,  assuming  wisdom  without 
learning,  superior  holiness  without  practical  piety  ;  vio¬ 
lent  in  denunciation  and  reckless ;  we  have  also,  as  we 


164 


THE  CHRISTIAN  CITIZEN. 


have  seen,  an  aristocracy  in  the  church,  feeble  indeed  in 
numbers  and  influence,  but  assuming  and  exclusive. 
Not  unlike  the  broken  down,  emigrating  Cavaliers  of  the 
wasted  dynasties  of  the  Stuarts,  never  forgetting  their 
original  alliance  to  the  remnants  of  royalty ;  it  would 
look  even  in  its  weakness,  with  equal  lordliness,  on  eyery 
other  denomination,  and  exclude  from  the  covenant  mer¬ 
cies  of  God,  the  whole  family  of  Christ.  But  it  has  not 
the  sword,  and  probably  never  will  have.  It  may  secure 
a  species  of  governmental  favor,  but  this,  in  whatever 
form  enjoyed,  has  never  advanced  the  piety  of  the  church. 
What  is  it  in  England,  but  a  curse?  In  Scotland,  but 
the  incubus  of  death  ?  We  seek,  we  would  have,  no  suc¬ 
cession  for  a  spiritual  religion  to  state  endowments,  nor 
take  from  Caesar  any  rights  or  immunities,  but  such  as 
Christian  citizens,  we  may  claim  upon  the  ground  of  our 
common  citizenship.  “  The  Bible  and  the  Bible  only,  is 
the  religion  of  ProtesSmts.”  And  we  have  here  the  same 
sentiments,  the  same  principles,  that  ruled  in  the  Reforma¬ 
tion,  that  reigned  through  the  English  persecution,  that 
held  in  check  the  fiery  spirit  of  extravagant  Independents 
and  Enthusiasts,  and  at  the  same  time,  mitigated  the  se- 
verities  of  an  imperial  prelacy,  and  broke  the  iron  sceptre 
of  the  ‘man  of  sin.’  Under  their  “expansive”  power 
and  “  evangelical  diffusion,”  we  would  go  on  “unto  per¬ 
fection.” 

And  though  discordant  and  jarring  elements  may  con¬ 
fuse  the  multitude,  and  darkness  long  reign,  with  these 
tried  principles  of  a  “simple”  and  “  spiritual ”  Christian¬ 
ity,  trusting  in  the  grace  of  Cod,  and  faithful,  we  shall  see 
the  spirit  of  the  Lord  moving  upon  the  face  of  the  wa¬ 
ters  ;  confusion  and  night  pass  away  ; — the  order,  beauty 
and  glory  of  a  regenerated  world,  shall  usher  in  the  pro¬ 
mised  day,  realizing  to  the  believer  the  fullness  of  God. 


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THE  BEE, 

THE  SWAN, 

THE  BOAT, 

THE  BOW  IN  THE  CLOUD, 

THE  RED  BERRIES, 

THE  WILLOW  TREE, 


Charlotte 

CC 

cc 


CC 

cc 

cc 

CC 

cc 

cc 

cc 

cc 

cc 

4  C 

cc 

cc 

cc 

cc 


Elizabeth. 

CC 

cc 

cc 

cc 

cc 

cc 

cc 

cc 

cc 

cc 

cc 

cc 

cc 

1C 

cc 

4  C 


cts.  25 

25 

25 

25 

25 

25 

25 


31 

50 


50 

50 

50 

31 

31 

50 

31 


75 

75 

25 

6 


